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ALUMNI LIBRARY,
#
THEOLOGICAL SEMINARY, f
PRINCETON, N. J. — 5*^ £
Case, ^D^iyld on,. .w-?^^: . (I. .
f
r
THE
Case of Subscription
, T O
Explanatory Articles of Faith,
A S
A Qualification for. Admiffion into the
Chrijlian Minijlryy
Calmly and Impartially Reviewed ;
In Anfwer to
, J. A late Pamphlet intltled ^e Church of England
"vindicated in requiring Subfcriptionfrom the Clergy
to the XXXIX Articles,
II. The Rev. Mr. John Whitens Appendix to his
Third Letter to a Dijfenting Gentleman,
To which is added
The Speech of the Rev. Jahn Alphonfo Turretine^
previous to the Jholition of all Stibfcriptlons at Geneva^
tranflated from a MSS. in French,
By SAMUEL'cHANDLER.
Magijirum nemifiem habcmus niJlDeum folum. — Tertul. (S^Scap,
LONDON:
Printed for J. Noon, at the White Hart, in CheapfJe\
and Jos. Davidson, at the ^;?^^4 hi the Poultry.
M.i)CG. XLVUl,
«t
FACE.
'IS hut of little Ccfifeqtience to the Wor^ *o
know^ why the Publication of thefe Papers hath
been fo long delayed. But I think proper to
fay thus much : 'That 'twas a confiderahle Time after
Mr, Whlte'i Third Letter came out, before I had
determined to make any Reply to him \ through an
^zerfton I had contratfed to Difputes of this Nature.
After I had finifhed my Reply to him, a worthy
Friend put into my Hands, The Church o^ England
"Vindicated, in requiring Subfcription from the
Clergy to the xxxix Articles of Religion. In
that Paraphlet I found, beftdes a great deal of Ill-
nature and fcurrilous Language, fame fpecious Things
fiiid in Favour of Stthfcriptions, I determined to
conjlder them, and on that Account was forced to
throw by my firft Papers, and profecute my Be/ign
upon a new Plan, This^ with but an indifferent
State of Health, the conftant Duties belonging to my
Station, and an habitual Bijincli nation to fuch
Kind of Controverftes, is the true Reafon why I have
not gratified the Expe5fatiQn of 7ny Friends before.
If what I here cffer to the Puhlick be badly executed,
the Publication will be defer'vedly cenfured, as now too
foon. If it he well done, no-body will be iineafy
that it was not fooner. My Papers, as to the Re-
mainder of the SubjcEi, are near finifhed, and will
fccn be put to the Prefs,
Samuel Chandler,
THE
Case (?/" Subscription
Calmly and Impartially
REVIEWED.
S I R,
OU knov/ I had long fince determined
in my own Mind, to engage no farther
in any publick Debates concerning Parly
Jffairs, and the leffer Differences lubfift-
ing between (be efiahlijked Church and the Pro-
teftant Bijfenters from it. Years and Experience
have, I thank God, much foftened my own Mind
as to thefe Things, and I have long taken a fin-
cere Pleafure in thinking well of, and being kindly
affe5fioned to all, without Exception, who love the
Truth in Ghrijl, and leek after the Things that make
for Peace, * The knov/n Learning, Candour, Mo-
deration and Piety of many of the Clergy of the
national Church, and particularly of thofe reve-
rend Prelates who now fo "xcrthily fill her Sees^
and who have feveral of them treated me with
great Humanity and Refped, gave me the mod
agreeable Profpedl, that Peace and Harmony were
growing Bleffings amongft us ♦, and that if we
cannot all agree in more difficult S;peculations^ or
in the extertial Forms of Worfhip, yet that till
God in his good Providence fnould bring about
this alfo, we lliould all grow more united in Love,
and put on that amiable Charity zvhich is the Bond
' ■ . B cf
2. I'he Cafe of Subfcription
of Perfe^nefs. This Is that Spirit I have been
long endeavouring to cultivate amongft all who
attend my miniftry, as you and many others will
bear me Witnefs ; and I have done it the rather,
becaufc I have not been without my Fears^ that
all that is valuable, both In the Church and amongft
the Bijfenlers^ is in Danger, by that Infidelity
v/hich isfpreadlngamongH all Ranks and Degrees,
the numerous Converts to Popery that are made
throughout the Nation, and v/hat makes Way for
both thefe, the Luxury, Debauchery, and Impie-
ties of the prefent Generation. Thefe Confidera-
tions appeared to me to be of Weight enough to
have kept all good Men from raifing Controverftes
about any lejjer Matters, and to have united
Churchmen and Dijfenters in the moft ferious En-
deavours to maintain our common Principles^ and
to recover, as far as we can, the finking Authority
of Chriftian Piety and Virtue. In fuch Circum-
ftances of common Danger I v/ould not wifh to fee
a Proteftant Divine ftirring up the almofi dead Coals
of Contention about Gowns and Cloaks, Bows,
Crojfes, Godfathers, and the like, much lefs ftriving
for them as pro Aris & Focis, and fcarce allowing
the Charafter of Chriftians to any, who are not
as zealous for them as himfelf. I apprehend that
there are Things of more Importance, that deferve
the moft ferious Attention of all Clergymen, about
which they might employ their Zeal more to their
own Comfort, and the Edification of the Church
of God.
I fliall not enter with Mr. fFhite into the
Debate concerning the Differences between the
Church and the Dijfenters, nor attempt to ^vindicate
the latter from the feveral Charges he hath thrown
upon them, any further than to obferve :
J. That the Defign of his three Letters, by the
two
Calmly a?2d Impartially revteii^ed, 3
two firfl of which he juflly thinks he hid fufficiently
exercifed the Patience of his Reader^'' doth net fceni
candid, and fuitable to the Charader of a rational
Divine : 'Tis, as his Title-Page informs us, to
reflect hack the Ohjetiions of the Di (Tenters again fi
the Church of England u-pon themfehes^ and parti-
cularly/<? retort the Charge of hnpofiliony Suppofing
he had done, or conld do this : What then ? Would
this vindicate the Impcfitions of the Church ? If
we have fome Ufao;es in our Conc!:reo:ations that
refemble thofe v/hich we blame in them, are x}rL<^{<t
Ufages ever the better in them becaufe there is
fomething like them in us ? Or doth our imitating
thofe Pradlices we complain of, lliew them to be
reafonable, or agreeable to the Chrifcian Rule?
He might indeed, if this was our Cafe, juflly
blame us for a felf- contradict cry Conduifl : But 1
always thought, that to recriminate and vindicate
were two very different Things. A Jate Writer
of a PopifJj Book, intitled The Catholick Chriftian
Infini5ied^ &c. hath undertaken to demonftrare
the fame Conformity between the Englifh and Romifh
Churchy that a very learned Protefiant Divine ^ hath
demonflrated to be between Popery and Paganifm.
How doth that worthy Divine anfwer the Charge ?
All^ fays he, that he can chje^ to us on this Head^
amounts to 710 more than this^ *' That there are fe- ,
" veral Obfervances retained in ourfacred OfBces,
*' which we ufe in common with the Church o(
" Rome J ^ TVe own it^ hut take them all to he
fuchy as we may retain with Innocence. We profefs
to retain all that is tridy Chrijiian^ all that is en-
joined by the Gofpel^ or by juji Inference deducihle
from it \ but if bejide all this^ they can dif cover
any thing amongfi us that they can claim as theif
B 2 Gwn^
3 Letter III. p. I. ^ Ibid. p. I. <= "Dr. Ml^^/efou'^
Letter from Rome, Pref. p. 11 1, 112. Edit. 8vo.
4 7hc Cafe of Subfa^iption
own^ cr that may properly he called Popifh, 1 JhouU
willingly reftgn it to them, and confent to any Expe^
dient that, may remove us farther ftill from Popery,
and unite us more clofely with all foher Proteftants.
This is both genteelly and candidly faid : And if
Mr. V/hite had written only to blame what was
blame-worthy in the Church and amongft the
Difienters, and exhorted both to join their En-
deavours to remove it, in order to a more intimate
Union between themfelves againft the Papifis,
who are the common avowed Enemies of both ;
he llioiild have had my fincereft Thanks, and I
would gladly have done all I could to have pro-
moted i'o truly excellent and chriftian a Defign.
But to reproach us, without vindicating his own
Church, muft tend to widen our Differences, in-
flead of healing them.
2. The Gentleman complains, that our Churches
are fo fecfet in all their Ways, that there is no
knowing what they are, but to find them out we mufi
grope and feel for them as in the Dark, ^ I am
forry Mr. Wloite Ihould give himfelf fo much
Trouble, as to write about what he owns he doth
not underfland, and take on himfelf fuch an un-
comfortable Office as that of groping in the Bark.
I do not fee any Reafon he hath to expe6l that
we Ihould inform him exadlly what our Ways are,
nor the Necedity of admitting any but thofe that
belong to them into our Veftries, to be WitnefTes
to our Tranfa6lions, or of making a Vifit or -general
over our Churches, to whom we fhould be ac-
countable: Curiofity is not always to be gratified.
But the Church of England aEls ynore openly : Every
Part of her Government, Difcipline and Worfloip, is
expo fed to the View, the Attacks and Infults of her
Adverfaries : They have the whole Book of Commonr
Prayer,
^ LeiUr II. p. 4.
Calmly and Impartially reviewed. 5
Prayer^ and Adminiftration of the Sacraments^ and
other Rites and Ceremonies of the Churchy with all
the Rubrics^ Prefaces^ Rules and Orders concerning
the Service thereof^ not excepting the liable to find
Eafler for ever^ all the Injunctions^ Ordinances^
Canons^ and Conftitutions ecclefiajlicaU and even the
Common and Statute Law^ fo far as concerns eccleji-
GJlical Matters^ to canvas and cavil at : Whilfi our
Churches^ having no common Rules of Difcipline or
Worjhip^ at leaji none made publick^ I often think^
fays he, a Controverfy with you is fomethlng like
fighting with a Ghofl^ which hath nothing one can
level a Blow at^ or make any Impreffton on.^ If this
be our Cafe, thank God for our Prudence. One
would have thought our Secrecy Ihould have been
our Prote6lion, and kept Mr. White from attack-
ing thofe v/hom he owns he cannot hurt. I hear-
tily wifh that no Proteftant Churches would ever
give any juft Occafion to the Inflilts and Cavils of
her Enemies, and that the Church of England m
particular would remove every real Ground of
them, that fhe might not have one fingle Enemy-
left, nor one DifTenter from her in the whole
Kingdom. But though thefe Canons and Confti-
tutions, which thus expofe her^ as Mr. White fays,
to the hfults of her Adverfaries^ are made publick,
yet is not the whole Difcipline of the Church quite
a Secret to the World in the Execution and Ma-
nagement of it, and will the reverend Bifhops and
Clergy fi.ifter DifTenters to be prefent with them in
their Chapter-houfes^ Synods^ and Convocations^ to
be Witnefles to their Tranfadions ? 1 think they
would be extremely to blame if they did, and
that he muft be a very wrong-headed Perfon who
could expect it. Why then fhould Mr. White
defire to know the private Affairs of the difient-
ing
« Letter 11. p. 5.
6 T'he Cafe of Subfcription ,^
ing Churches ? Or be iineafy that he is Wot admit'
ted into our Secrets^ and at the Difficulty cf coming
at any certain Knowledge of them? Poflibly what
he complains of may be true, that there is a ge-
neral Shynejs in our People of revealing and difclcftng
them-i and that this is much taken notice of: ^ But
furely it can't be taken notice of much to their
Difadvantage, that they don't chufe to expofe
themfelves to the Infults and Attacks of their
Adverfaries; for this can be of no, real Service to
them, or the Caufe of Religion in general. And
if, as he juftly fufpeds, his Difcoveries cf them
will he few and defe^ive^ hecaufe he hath never been
admitted to the AtJs of our Churches^ and our ge-
neral Dealings with our People^, I think the true
Inference he fhould have made is, that he fhould
have fpoken of thefe Things with the utmofl
Caution and Candour.
Q. He further complains, that our Churches have
no common Rules of Difcipline and Worjhip^ which
*we hold ourfelves obliged to walk hy^ or at leaft we
have not made them publick^ ^ for his Examination
and Difcuflion. But the dijfenting Churches did not
know till now, that 'twas neceflary their Rules of
Difcipline fliould be examined and difculTed by
him, before their ufing them. But they allow
mc to acquaint him, that though we have no
■common Rules that we hold ourfelves obliged to walk
by^ i. e. which we oblige one another by human
Canons and Conjliiutions ecclefiaftical to walk by,
yet we have neverthelefs common Rules, that we
think ourfelves all obliged to walk by, though human
Canons fliould oblige us to walk by others ; even
thofe Rules of Difcipline and Worfhip that the
facred Writings prefcribe us •, in which we find not
the kaft Intimation or Order for our fubmitting
to
f Letter II. p. 4. * Ibid. p. 3.
cc
Calmly and Impartially reviewed, 7
to any human Authority, or Impofitions in Mat-
ters of a religious Nature, nor the leaft Leave
given to ecclefiaftical Perfons to add to the Infti-
tutions of our blefied Lord, ^e Forms of ad-
miniftring Baptifm and the Lord^s Supper^ there
prefcribed, we endeavour religioufly to obferve;
and therefore, becaufe we find there nothing of*
the Crofs in Baptifm^ we never ufe it, and think
we are juftified in not doing it, not only from the
intire Silence of Scripture about it, but even from
the Declaration of the Church of England itfelf
concerning it ; which, in her thirtieth Canon^ con-
fefleth, that " The Sign of the Crofs was greatly
ABUSED in the Church of Rome, and that being
ufed doth neither add any thing to the Virtue
and Perfection of Baptifm, nor being omitted
doth detraS any thing from the Effed and Sub-
fiance of it, but that the Infant is fully and,
*' PERFECTLY BAPTIZED withoUt it." NoW
we Diffenters can't help for our Lives arguing :
Why fo fond of an infignificant Ceremony ? What
Need of this fymbolizing with the Romifh Churchy
in her confeffed Abufes? To a full zndperfe^i Bap-
tifm^ what Need of the Sign of the Crofs ? Doth
it add any thing to what is perfed v/ithoutit?
The Church allows and confefles it doth not, and
the Xy'i^^xiX-^x^ ft and amazed^ after fuch a Declaration,
that llie will fo rigidly ijnpofe the conftant Obfer-
vation of fuch a Ceremony, and feparate herfelf
from all other Chriftians in thefe Kingdoms, by
refufmg Baptifm to their Children unlefs they fub-
mit to it, even after fhe hath folemnly decreed it
hath been much abufed, and is in its Nature of
no Significancy, whether ufed or not, to this fa-
cred Inftitution. In like Manner we adhere to
the Canon of Scripture in admin i firing the Lord's
Supper^ and even co the Letter of that Canon. We
exhort
^ ^he Cafe of Subfcripfion
exhort Perfons to examine themfeJves, to difcern
the Lord^s Body^ and to remember Chriji^ and
then hlefs God over the Bread and Wine, and
feparately dijirihute the Elements to each Com-
municant. And becaufe the Scripture Canon faith
nothing about Kneeling^ nor feems to enjoin any
'particular Pofture as necefTary, we never impofe
any. I myfelf generally communicate Jfandingy
others fittings and I would without Scruple, or
Fear of offending my Congregation, adminifter
the Elements to any ferious Chnixian Jilting^ fi and-
ing^ or kneeling^ juft as he fhould defire it. All
our Communicants are entirely left to their own
Liberty as to the Pofture of receiving, juft as each
Perfon thinks proper, without our ever pretend-
ing to didlate to any one which of the three they
lliall receive in : Thus, leaving what is indifferent
as indifferent^ and not thinking the Beauty of Ho-
linefs 2Lt all impaired, or the Order of our Churches
in the leaft lefTened, fhould there be any Variety
of Pofture ; though, as I believe it would almoft
conftantly happen were there no Impofition, we
generally agree to receive in one and the fame,
becaufe all are equally left to their own Choice.
And we are therefore at a lofs to underftand,
why the Church will rendei' that necefTary which
Chrift hath not declared fo, nor the Nature of
the Inftitution makes fo ; or exclude a Man from
her Communion, who profefTes his Repentance to-
wards Gody and Faith in the Lord Jefus Chrift^
merely becaufe he will not ufe a Pofture which
the Church doth not pretend to be prefcribed by
any Canon of Chrift and his Apoftles,nor doth in the
leaft conftitute the Worthinefs of the Receiver,
If the Crofs in Baptifm^ and Kneeling at the hordes
Supper were left indifferent, there would be much
lefs Objedlion againft them both s but as impofed
by
Calmly and Impartially reviewed. g
by human Authority, and aftually made 'Terms of
Communion^ we think we are obhged, as Chriftians,
to proteft againfl: them ; becaufe the Church her-
fell" declares, I'bat Things of therafelves indifferent
do, in fome Sort, alter their Natures, when they
are either commanded or forbidden by a lawful Ma-
giftrate, and may not be omitted at e-jery Man^s P lea-
fur e, contrary to the Law, when they are commanded^
nor ufed when they are prohibited.^ The Church
herfeif here declares, that the Sign of the Crofs
is no longer an indifferent Thing, when commanded
hy a lawful Magiftrate, but in iiich a Sort alters
its Nature, as to become a neceffary Thing, in
virtue of that Command, fo as that it may be no
longer omitted. The very Objedlion this of the
Dilfenters, and the Realbn why they fcruple Con-
formity to the Church, becaufe (lie njakcs neceifary
in Rehgion unnecefTary Things, and alters the
Nature of indifferent Things into Things effential
and obligatory : And if the Churches Reafoning
be true, it will then follow, that if breathing in
the Ferfon's Face who is to be baptized, putting
Salt into his Mouth, laying Spittle on his EarSy
giving him Milk and Honey, and anointing him in
various Parts of iiis Body, be commanded by a
lawfid Magifirate, they may then, however in-
different, be no longer omitted at every Man's
Pleafure, contrary to the Law. The Power of
com.manding, and of altering the Nature of in-
different Things, in fuch Sort as that they may
not be omitted when commanded, is by the
Church here given to the lawfid Magift rate. If
then the lawful Magifirate in Spain or at Ro7ne
command thefe and other indifferent Things, the
Church tells us they alter their Nature^ and may
7wt be omitted: And therefore the Obfervation of
C thofe
* Canon 30.
lo Ihe Cafe of Suhfcrlption
thofe Things in Baptifm^ in thole Places, muft not
be omitted ; nor muft they be omitted here, if a
lawful Magiftrate commands them. And thus
the Power of altering the Nature of indifferent
Things is placed in the Breaft of the lawful Ma-
giftrate ; and this is the dernier Refer!: of all Chri-
ftians, and to be their final Rule in receiving or
rejecting Ceremonies. Many Refleclions my Mind
fuggefts on fuch a Dodrine, taught by a Proteftant
Church ; but as I do not intend to inflame the
Controverfy, or widen the Difference between the
Church and Diflenters, I ihali only fay : That I
think myfelf obliged, as a Chriftian and Pro-
teftant, peaceably to ivithclrazv from an Eftabliili-
ment, which thus alters the Nature of indifferent
Things, and makes new Rites and Poftures in Re-
ligion, which are allowed to-be indifferent, ne-
cefTary Terms of receiving her Sacraments, and
joining in the Privileges of her Worfhip ; and
which thus fubjeds herfelf to the Magiftrate, as to
make his Law, in the Appointment of Rites and
CeremiOnies in the Worlhip of God, obligatory
upon the Confciences of all her Members : A Prin-
ciple which I apprehend will juftify all the w^orft
Corruptions of the Church of Rome^ which have
been, and are to this Day confirmed by the lawful
Magifrate. I confefs I think it much fafer to
keep religioufly, as near as I can, to the Scripture
Order and Conftitution : This all the Churches of
Froteflant Dijfenters that I know of do. And we
need no other Canons amongft ourfelves, becaufe
we have this Divine one^ that we acknowledge
concludes all of us. And therefore I hope y\x. White
will retra(5l: this Charge, that we have no common
Rules of Difcipline or Worfliip, becaufe we have
the beft Rules of both ; by adhering to which 'tis
impoifible we can ever fall into fuperflitious Prac-
tices
Calmly and Impartially reviewed, 1 1
fices on the one hand, or into an indecent Confiifion
or Diforder on the other.
4. It will feem a little flrange, that Mr. White
Ihould fpend near a Dozen Pages in rebuking us
for ufing the Pofture of 7?^;/^i«^ in our pubhck
Prayers on the Lord'^s Day^ and recommending to
usjwith fo much Warmth, that of kneeling^ as more
proper and folemn. I am fure I never blamed
this Pradlice in the Church, though I am not
fkill'd in the Reafons why fhe chules to kneel in
fome of her Pravers, and to (land at others : But
whatever they are, fhe hath in my Opinion a
Right to ule her Liberty, and ought not to be cen-
fured for it. But I hope the numerous Examples
that are brought by the dijfenting Gentleman^ in his
Anfwer to Mr. White^ from the Holy Scriptures,
will juftify us in our ftanding. And I fhould
have hoped that we might have been left in quiet;
PofTeffion of this CufVom, as it was certainly the
univerfal Pra^ice of the primitive Church in their
Worfhip on the Lord's Day, as appears from the
moil exprefs Accounts of ' juftinMartyr^ ^ Iren^us,
I Clemens of Alexandria^ "^ Tertullian^ " Origen^ °Cy-
C 2 priaUy
'TTQUiV. When the Reader hath ended, the Prefident in an Ora-
tion exhorts and excites them to an Imitation of the good Things
they ha-ve heard. After this^ ive all in common rife up, anit
fend forth our Prayers unto God. Apol. i . p. 97, 98. Edit.
Thirlb.
^ To J^iiv Tti Kv^ict^tn un Khtyeivyovu, (7V[j.CohQV ?c/ t>;^
The not bending the Knee on the Lord'^s Day is a Symbol of the
RefurreSlion, a Cufom that had its Rife from the --uery Tiims
of the Apojiles. Apud Audor. Refp. ad Orthod. ad Qusft.i 15.
1 2 7Zv Cafe cf Siibfcription
priajt, P TheApoftolical Conftitutions, "^St.Jerom^
[St, Aiijlin^ and others that might be mentioned;
the
Tco KoycoTo fTKU-A ivif ynf ^&i^coy.ivoi. Htnce nue Jireich
forth the Head and lift up the Hands to Hca'Vin, and rafe up
cur Feet at the End cf Prayer^ endea~couring thai our mery Body,
together njjith our Speech^ may be feparated from the Earth.
Stromat. 1. 7. p. 854. Edit. Potter.
^ Ncnne folennior erit Statio tua, fi et ad Aram Dei fle-
teris ? Will not thy Station he more foletnn, if thou Jlandef at
the JItar cf God? De Orat. ad fin. This he reprefents as the
Vo^yiXQ of the Jjigel of Prayer. Angelo adhuc Orationis ad-
llante. He is cenfuring the irreverent Cuftom o£ fitting at
Prayer. Id. ibid. p. 154. Edit. Rigalt.
(jVTcL yjiij.o^iv TO }iyi{j.cviKoi «/;5 cP.t^ct<rcu ycx,^ ^i^ii,
crt ly'.vexcov y.ctTdL^ctcicov ^(Tav Ta (rcj(y.ctrQ-t rm Ko.TctTo.a'iv
7JJ;' fcsr' e/tTcKTicoi tc-jv yj-l^cov :^ ctVdL^et<Jico<; Tm odd-ct^fAcoVt
^etvTcov '^^KCiTtOV. We Jhould fo come to pray^ as to raife
up aho-oe the Earth the go'verning Principle, i. e. the Soul, be-
fore nve put our Bodies in the fianding Pofiure. IPor though
there are innumerahle Poftures of Body, yet that Pofiure 'which
adtnits the fir etching forth the Hands, and lifting up the Eyes,
is to be preferred before them ail. And that he means the Pof-
ture of fianding is evident, not only from his mentioning it,
^^ T^^'Avat, befo}-e you (land, but he expounds that PafTage,
^hat at the Name of fefius e'vcry Knee fipould bo<vj, and that, /
ho^iv my Knees to the Father, of fpiritual Bowing the Knees, and
of an humble SubmiiTion to God. De Orat. p. 267. Edit.
Bsned.
0 Stamus ad Orationem, We fiand at Prayer. De Orat.
p. 152. Edit. Fell.
iv^etc^'d-c-jjciv TCO ©£&'. Then let all, njcith one Confent, rife up
atid pray t» God. Lib. 2. c. 57. p. 268. i.s'coio? ^ccvrQ- Tn
h.et>i, ;9 '^^Q^ivX^y-'V^ Yiffvyjc^. Let all the People fiand, and
pray to thc7nfiehes. Ibid. p. 268. cy \] j^ Texi t^/C^^ £r<yT£f
tT;T5A«^,2l/. We pray thrice on the Lord's Day fianding.
1 Die Dominico et per omnera Penticoften, nee de Geni-
culis adorare. On the Lord'' s Day and throughout the nvhole Pen-
tecofi nve do not ^jcorjhip on our Knees. Adverfus Lucif. c. 4.
^ Stamus Orantes, quod eft Signum Refurreftionis. Unde
etiam omnibus Diebus Dominicis id ad Altare obfervatur.
We fiand at our Prayers, in R^mimbrance of the RefurreSiion.
Therefore
Calmly and Impartially reviewed, 1 3
the Citations from whom I have placed, with
theirTranflations, in the Margin^ that the Biffenters
may fee how ancient and juftiiiable their Form of
Worfliip is in this Refped: Yea, ^Tertullian tells
us, that fo much Strefs was laid on this Pofture of
flanding, as that, fays he,^^ count it a Sin to faft^
or worjhip upon our Knees, on the Lord^s Bay : And
the Reafon afTigned for thus (landing, was, its be-
ing a Symbol of our blejfed Lord's Refurre5lion on
that Day. And as this Pra6lice had in fome Mea-
fure grown into Difufe, and Kneeling had been
introduced inftead of it, the Council of Nice, by
a particular Canon (Con. 20.) ordained, that whereas
fome Perfons on the Lord's Bay^ and in the Bays
of Penteccfi, kneeled at Prayer, 'tis therefore or-
dained by the facred Synod, that hecaufe a fit and con-
venient Cuftom fhould be kept by all the Churches, that
we pay our Vows to the Lord by Prayer ft anding, A nd
I can't help obferving, with Tertullian, that fuch
Obfervances are vain, that have no Authority from
the Command of Chrifi or his Apoftles, and are the
Effe5i not of Religion, hut Superfiition, of Aff ela-
tion and Stiffnefs, of Precifenefs, and 7iot of rational
Buty. "■ And though Mr. White recommends ele-
vating the Eyes and lifting up the Hands to Heaven
in Prayer, and tells us from Tertullian, that the
primitive Chrifcians prayed Sufpicientes &' Mani^
bus expanfis, looking up and frretching out their
Hands ; yet he Ihould have remember'd how Ter-
tullian
*
therefore e'very Lord'' s Day this Fojiure is retained at the Altar.
Epift. 55. ad Januar. c 15. § 28. & c. 17. § 32. Edit.Benedid.
^ Die Dominico Nefas ducimus de Genicuiis adorare. De
Coron. c. 3.
^ Quibus merlto Vanitas exprobranda eii, fiquldem fins
ullius aut Dominici aut Apoflolici Prscepti Aufloritate fiunt.
Hujufmodi enim non Religioni, fed Superftitioni deputantur,
afFedata et coadla, et curiofi potius quam rationalis Officii.
De Orat. c. 1 2.
14 5l6^ Cafe of Subfcription
tuUian explains himfelf on this Head : We rather
adore zvith Modcfty and Humility^ and commend our
Prayers to God^ not even lifting up our Hands high^
hit moderately and dece^itly^ no nor boldly elevating
our Faces : For the Publican, ivhofe Prayer as well
as Countenance was humble and dejeSied, went away
juftificd rather than the faucy and infolent Pharifee^
And this Humihty of Countenance, and modeft
Elevation of the Hands, I have aThoufand Times
obferved with Fleafure in our folemn Prayers, in
all the Congregations of DifTenters with whom I
have joined, and I thank God I fee it every Lord's
Day in my own. 1 pray God however that there
may be a more univerfal Solemnity and Attention
lo this fcicred Service, both in the Church, and
amongft ourfelves. As to the Story Mr. White
mentions of one confiderable Congregation of Dif-
fenters that he can name, where great Offence was
given by a particular Perfon kneeling at her Pray-
ers, all I fliall fay now is, that I believe he can
name no fuch one, and that t^i\t whole Account is
a Mifreprefentation, and that I have the moji au-
thentick Evidences in my Hands to prove it fo.
If he will name that Congregation, I will produce
my Vouchers v;henever he lliall defire it. I muft
obferve once more,
5. That Mr. White is difpleafed with us in one
InlVance, for what I always thought an Honour to
thole of our Communion •, an Honour I hope-
they v;ill never lofe, and which I little thought a
Clergyman would have publickly exprefs'd hisDif-
like of j efpecially confidering the prefent low
Eftate
" Atqui cum Modeftia et Kumilitate adorantes magis com-
mendabimus Deo Preces noftras, ne ipfis quidem Manibus fub-
limius elatis, Ted temperate et probe elati?, Ne Vultu quidem
ill audaciam credo : Nam illePublicanus qui non tantumPrece,
fed et Vulcu humiliatu-s atque dejedtus orabat, jullificatior Pha-
lilKo procaciffimo dirceffit. Id. ibid. c. 13.
Cahnly and Lnpartially reviewed, i r
Eftate of Religion amongft us; and that is, our
Manner of obfcrving the Lord's Day. He is
pleafed to aflc. Whether that over -rigorous and
precife Way of keeping the Lord's Day^ which many
of you affe5i^ he any Parts of the 'Rolinefs of a
Chrifiian^ or only the Guifes and 'Semblances of it P "
In anfwer to this Queftion, I would beg Leave to
aflc him : Whether that abfokite Contempt of the
Lord's Day, and of all publick and private Wor-
fhip on it, which is every v/here vifible, and
growing general, is a real Wickednefs and Impiety,
or only the Guife and Semblance of it? What he
counts an over-rigorous and precife Way of keep-
ing it ? What Families of DilTenters he' hath been
in, to know how they fpend it? W^hat Founda-
tion he hath for the Charge, that they keep ic
cver-rigoroujly and precifely ? Or whether abllain-
ing from all Kind of Worfhip, fettling Men's fe-
cular Accounts, fleeping, riding, feafting, ca-
roufing, vifiting. Cards, AiTemblies, Routs, Riots,
^^c. is the proper Way of fan5iifying the Lord']
Day^ and the Method of obferving it he would
recommend to his Pariih and us, in the Room of
our precife Manner of keeping it? Will he pre-
fcribe the exa5l Medium between our Precifenefs
and their Profanenefs, that wc may abate of our
ijfual Striclnefs, and avoid for the future this
dreadful Charge of Precifion ? Or will he be fo
good as to inform us, how it becomes a Minifter
of Chrift to ftigmatife the religious Obfervation of
the Lord's Day, as Precifenels, at a Time when
there is fo univerfal and fcandalous a Difregard to
it, and to all the facred Services peculiar to it, in
many of his own Communion ? Doth he count
any religious Obfervation of the Day Part of a
Chriftian's Duty, or the mere Guife and Semblance
of
* Letter I. p. 9;/
1 6 T^he Cafe of Subfcription
of Sandity ? Doth he think Publick Worfhlp a fit
Thing, or that his own Parifhioners are moil likely
to get any Good by his Sermons, by going to a
Ring or an Alehoufe^ aflbon as ever they come out
of the Church, or by going home and thinking of
what he had been preaching to them ? Or doth
this Divine look upon prrcate Dei:otio7t^ in a Man's
Family or Clofet, as an over-rigorous Superftition
in itfelf, or only when perform'd on the Lord's
Day ? Doth he not give a real Preference of Cha-
rader to us, as Proteftant DifTenters, for our Man-
ner of obferving this Day, when they amongft us,
who keep it the fl:ri6te{l, are only more abundant
in the Exercifes of Religious Duties, and think
that the whole Day fhould be appropriated to fuch
Services, as have an immediate Tendency to pro-
mote in themfelves and their Families the Chri-
llian Temper and Life ?
You, my Friend, whoknov/the Pleafureof thus
obferving the Lord'sDay, and have the Satisfadlion
to fee a numerous Family, almoft all grown up to
Years of Maturity, all well difpofed for Religion,
Virtue, andUfefulnefs, through theBlelTing of God
on your Care and Example, You, Sir, know well
the Worth and true Ufe of a Lord's Day, and are
with me content to be charged with Precifion, and
the Guife and Semblance of Holinefs, as we cant
appeal to God for the Purity of our Intentions,
and wait the lad decifive Day for the full Vindi-
cation of our Charadlers. In the mean Time, we
Ihall not look upon it as any great Motive to Con^
formity^ that this eminent Divine is willing to ab-
folve us and our Families from thofe Reftraints,
which with Chearfulnefs we have laid ourfelves
under on this facred Day, and to allow us in it thofe
Liberties and Pleafures which, from large and long
Experience, we have often feen prove fatal to all
ths
Calmly and Impartially I'C'clr^cd, T 7
the bed Interefls of thofe, who have thus indulged
thenifelves in them. The Reafoning of an ancient
Writer on this Subjedl will puzzle all Mr. IVhite's
beft AbiHties fairly to anlwer. After having re-
commended our giving ourfelves to the Study of
Wifdom, the Contemplation of the Works of
Nature, and the Examination of our Hearts and
Lives, on the Day of 1 acred Refb, he adds : Is it
not an ey:cellent Admonition, a7id abundantly fiifficient
to excite to all Virtue^ and efpecially to Godlinefs^ that
faying : Always follow or imitate God. Let there-
fore the fix Days^ in which God created the World he
a fufficient Pattern to thee of the fixed Time^ in
which thou 'art to mind thine own Affairs ; hut let
the feventh fhew thee thine Obligation to give thyfelf
to Philofophy •, hecaufe on that Day God is faid to
have reviewed the Works he had made^ that thou
alfo mighteji contemplate the Works of Nature^ and
ell thine own particular Concerns^ that tend to promote
thy HappinefsJ If IVIr. Wloite knows of any Dif-
fenters, that keep the Lord'sDay, in his Language,
mofi precifelyy who keep it any otherwife than by
confecrating it to Works of Piety and Virtue, he
is let into a Secret that I know nothing of-, and
amongft thofe who thus keep it, I deiire always to
ibe accounted one. He will not be difpleafed with
me, if I recommend 10- him on this Head an ex-
£eUe?it Canon of his own Church, tho' it favours
ibmethiqg oidiffenting Rigidnefs. It ordains, that
all manner of Perfons in the Church of England
fhall from henceforth keep the Lord's Day In
hearing the Word of God read and taught >In pri-
vate and publick Prayers In acknozvledging their
D Offences
tfjjTa.^yAScLTQv^v CO rov kojij.ov <iJ'riui'6^yii. JJtt^.Miyy.ei Kj
Tn cPtjy ziKotyozeiv >i iCJ^cy^n, Kc(.y r.y iifti'eiv P^i^iTctt a. «p*
cruvTei'/ii ^pj; iyi^iy/.yiAy^ Phiio is x. Orag. p. 1 97. EvJ. Man^.
1 S I'he Cafe of Suhfcription
Offences to God^ and Amendment of the fame hi re-
conciling themfelves charitably to their I^eighhours,
^ii)hereDifpleafure hath been In oftentimes receiving
the Communion of the Body and Blood of Chrifl In
"ci feting of the Poor and Sick And tifeng all godly
and fcber Converfation What Diffenter in this
Kingdom obferves the Lord's Day in a more ri-
gorous and precife Manner, than Mr. White him-
lelf, hisParifh, and all Churchmen whatfoever, are
obhged to do by this Conilitution ? What, will he
condemn this too for an over-rigorous and precife
Way of obferving the Lord's Day ? Would to
God more Regard was paid to it by all Ranks and
Conditions of Men throusihout the Nation !
But to leave him to his own Meditations on this
Head, I fhall confine myfelf to the Confideration
of his Appendix to his nif^d Letter^ in which he
undertakes thefe two Points :
1 . ^0 premife fome Things concerning the Law-
fulnefs^ the Expediency^ and Neceffity of Subfcription
to Articles of Religion^ required of thofe who would
he received into the Minijlry.^ And
2. To reprefent the profeffed Principles and Senti-
ments of divers T>iff enters^ concerning that Matter \
Jhewing that the^ efleem it a mofi unwarrantable
Things and yet^ at the fame Time fubmit^ and do,
cf their own accord^ other Things that are tanta-
mount to it, I confefs this Article is fomewhat ex-
traordinary : For though many DiiTenters do com-
plain of the Power that impofes Subfcriptions to
human Articles of Faith, as groundlefs and unwar-
rantable^ and of the Impofition itfelf as a Burthen
and Grievance, yet I never heard before that they
efteemed a Submiflion to this Power, in all Cafes
and Circumftances, a mo ft unwarrantable Thing ;
or th^t any one amongft them, who really thought
it
J Append. Utfgr III. p. 67.
Calmly and Impartially reviewed. 1 9
It unwarrantable to fubmit to the Impofitlon, ever
did fubfcribe in Obedience to it. Mr. Whitens
Proofs of this heinous Charge will come in their
proper Place under Examination. But
Mr. White premifes fome Things concerning
the Lawfidnefs^ Expediency^ and Neceffity of Sub-
fcription to Articles of Religion^ required of thofe
who would he received into the Mmiftry, As he
hath flated the Queilion, the Reader would be
apt to imagine, that fome DilTenters ahfolutely deny
the Lawful nefs, Expediency, and Necefllty of all
Kind of Subfcriptions to Articles of Faith, by
thofe who would be received into the Miniftry :
But this is not flating it fairly or truly. The
Point he fhould have openly avowed, and which
he actually attempts to prove, is this :
*' That the Churchy i. e. certain Perfons called
Church Governors, or the Clergy^ as diftinguifhed
from the Chriftian Laity^ have a Power, i. e.
Right, by Virtue of their Charafter and Office,
to decide in Controverfies concerning the Senfe
and Dodlrine of the Word of God ; and in
Confequence of fuch Decifions, to frame expla-
natory Articles of Faith, in their own 'Terms and
Forms of ExprefTion, wholly different from the
Terms and Words of Scripture ; and not only
to declare by thofe Decifions and Forms, what
their own Judgment and Senfe of Things is,
but to impdfe and enforce the folemn ProfelTion
of the Truth of them upon others, under cer-
tain fpiritual and temporal Penalties -, fo that
no Perfon, how well foever qualified, by his
Learning, Piety, and firm Belief of the Go-
fpel Revelation, and wilhng in the m.oft folemn
Manner to profefs, and even to fubfcribe to this
his Belief, fhall be allowed to continue in, or
to be admitted to the Exercife ot the Chriftian
D 2 " Miniftry,
20 <rhe Cafe cf Subjcription
Minlftry, or receive any of the publick Advan-
tages annexed to it, without firft profefilng hi,^
Ajfent and Confent^ and lubfcribing, in Tefti-
mony of it, to the Truth of all fuch Decifions
and explanatory Articles, as the Governors of
the Church fhall think proper to draw up, and
make ready for his Reception."
This Power or Right in the Church, or the
Governors of it, the Generality of the DifTenters
difpute, and think hath no Manner of Foundation
in x\\^ Scripture?, or in the Reafon of the Thing.
And whether this Power be exercifed by Popifh or
Proteftani Churches, they eileern it as a very tin-
'voarrantahie Thing, and complain of it as a real
Impcfition. How far the Church of England is
chargeable with this, 1 lliali now inquire.
Chap. L
Impofttion praBifed by the Church of England.
^^ 1 "^ H E Author of ^he Church of England Vin-
\ dicated denies this Charge, and declares it to
be nothing hut a Calumny^ and falfe Reprefentation of
iv?^, in order to deceive and prejudice we Unwary,''
I thank God I am not confcious to myfelf ot any
Intention to deceive and prejudice any one Perfou
living: 'Tis Truth, and the /eal Honour of Chri-
flianity I am rorxerned for, and that only \ and I
fljould mofl fincerely rejoice to fee every Proiejiant
Church fairly cleared of the Charge of Impofition :
And if it can be proved, that the Church cf Eng-
land is not liable to it, I will chearfully and can-
didly own it, and publickly do her Honour on this
Headj
2 Ch. Eng, F indie, p- Ig.
Calmly and Mpartially reviewed. 2 1
Head. It will therefore be necefiary to inquire
how the Fad really (lands, and whether there be
anyFoundation for fuch an Imputation on her or nor.
The fame Author tells us : That in common
Speech^ impofing Subfcription to Articles of Faiihy
Jignifies a Neceffiiy laid upon Men to prcfefs their
Belief of thefe Articles^ whether they really believe
them or 7iot^ againfi their Judgment and their Con-
fcience.^ And thus far it mufl be owned, that
every Law, whether it relates to Belief or Pradice,
doth oblige or lay a NecefTity on thofe to whom
k relates, to believe or do the Things which it
requires to be believed or done, without concern-
ing itfelf what the inward Perfuafion of any Per-
ibn's Confcience is. The Law indeed doth not
fuppofe the Thing it commands to be eviJ, but
convenient, fit, or neceffary, and therefore im-
pofes it. If the Law ht good and necejffary in itfelf,
and the Power that enadls itjufi^ the Impofition is
right, and the Penalties by which it is enforced
may be rightly inflided, whatever be the parti-
cular Perfuafions concerning it of thofe who are
to be obliged by it. If the Thing enadled or impo-
fed by Lav/ be bad, or the Power impofing it be
incompetent and unjuft, the Law itfelf is unjuf-
tifiable, the Penalties annexed to it are unrighteous,
and the Perfons obliged by it are forced or com-
pelled to do what they ought not to do, and what
they may rightly, and with a good Confcience, re-
fufe to do ', /. e. they are laid under a Neceffity of
doing it againfi their Confciences, or fufFering the
Penalties annexed to Non-compliance. But in
both Cafes the Nature of the Law is the fame, 33
it impofes, enafts, and commands, without con-
fidering what the Judgment of particular Perfons
may be concerning it, or whether againfi their
Confciences
^ Ch' Eng. Vindic. p. 1 9.
22 The Cafe of Siibfcription
Confciences or agreeable to it, and lays all indlf*
ferently under a NecefTity of doing what it pre-
fcribes, under the Pains and Penalties that en-
force it.
Now the Qz{^ of Tmpofitlon, as it feems to
afFe6l the Church of England^ is this :
I . She claims Authority in Controverjies of Falth.*^
She hath adlually exerted her Authority, and de-
cided authoritatively in many very important and
difficult Controverfes of Faith. — Hath formed 39
Articles of Religion, all and every one of which
fhe peremptorily declares to be agreeable to the Word
of God,^ — Hath decreed, that there fhall be no
Miniflers, Preachers, Catechifers, Ledurers, or
Readers of Divinity allowed by her, unlefs they
own all thefe Articles to be agreeable to God's
Word, ajfent to them^ and as an open Profeflion
of this, lubfcribe them. — The Aflent (he requires
is ahfolute a?id without Condition^ and the Subfcrip-
tion fhe infiftson folemn, willing^ 2ind ex Animo,* —
Her exprelTed Intention in both is for avoiding all
Diverfty of Opinions, and efiahlijioing Confent totich^
ing true Religion. ^ — And flie excommunicates all
without Exception, that affirm any of them to be
fuperftitioiis or erroneous. Thefe Things evidently
carry in them the Natwe of an Impofition, as
much as th^ Claim and Exercife of an impofing
Authority and Power can do it. All the Clergy
of the Church of England mud fubmit to it, and
the Church indeed be without any Miniftry, preach-
ing, catechifing, ^c. without previous Subfcrip-
tion. She will have no Diverfity of Opinion, but
eflablifh Confent touching, what fhe calls, true Re-
ligion ; and in order to eflablilh this, Ihe requires,
ordains, decrees, /. e. impofes a folemn Subfcrip-
tion
« Art. 20. ^ Canon 36. ^ Gihfons Cod. tit. 34.
cap. 10. not. a. ^ Canon 5,
Calmly and Impartially reviewed. 2 3
tiofl and Declaration of unfeigned A(fent to her
Articles, under Penalty of Non-admiffion or Bepo-
fttion without it, and Excommunication upon all
Impugners of them. If we add to this,
2. The Declaration of the King prefixed to the
Articles, in Virtue of his Title as Defender of the
Faitb^ and fupreme Governor cf the Church in thefe
Dominions^ this Impofition v/ill appear in a yet
ftronger Light : For hereby he prohibits the lead
Difference from thefe Articles, and will 77ct endure
any varying or feparating from them in the lead
Degree, and commands that all curious Search and
Difputes about them be laid afidc and fhut up,
and that every Man, whether he prints ot preaches,
Jball fuhmit to the plain full Meaning, and literal
Grammatical Senfe of them -, and that if any Per-
fon in the Univerfities fhould afBx any new Senfe
to them, or publickly difpute about them, he
Jhall incur the King^s high Difpleafure, This Is a
folemn Declaration of the Church by her fupreme
Head^ that the Articles fhail be inviolably^ with-
out any the leaft Alteration, adhered and fubmitted
to, and that (he will not endure the leaft Defer-
tion of the Articles eftablifhed, by any of the
Clergy, upon Pain of her Difpleafure. And that
this Impofition may be more ftrongly enforced :
3. 'Tis provided for and enadted, by the 13th
of Elizabeth^ that every one that pretended to be
a Prieft and Minifter, and had any ecclefiafticai
Promotion in the Church, fhould declare his Ailbnt
and fubfcribe to the Articles, and read them in
Time of Divine Service, upon Pain of being ipfo
foEio deprived: And accordingly, as Mr. Strype
tells us, there were many Clergymen deprived in
the Year 1572 for refufing to fubfcribe.^ — And by
the 13th and 14th of Ch, II. that no Perfcn
fhould
i Amalst vol. 2. p. 186, l^c.
2 4 ^he Cafe of SubfcriptioH
Jhould be received as a Ledurer, or permitted to
preach, 6ir. in any Church, ^c, witliout the faid
Declaration and Subfcription to the Articles, and
giving their AfTent and Confent to all and every
thing contained in the Book of Common-Prayer -^
the EfFedl of which Ad: was the Ejeclment of
about two Thoufand Minifters from the Church
of England^ who quitted their Preferments, or re-
fufed to accept of any, rather than comply with
this Impofition, and v/ho were hereby reduced,
many of them, with their Families, to the greateft
Poverty. And as all who the^i were in the Church
were thus obliged to Subfcription, it was enadled
further, that no Perfon fhould ever after be admit-
ted to any Benefice with Cure, without the faid
Declaration and Subfcription ; and that if any who
were difabled by the faidA6t fhould preach, during
fuch Difability, he fhould for every fuch Offence
fuffer three Months Imprifonment in the common
Jail : And in confequence of this many were ap-
prehended, and caft into Jail, where they perifhed.
And as both the ecclefiaftical and civil Powers con-
curred in making Nonfuhfcription to the Articles
sriminal^ and punifhable in all who pretended to
be Miniflers, and executed the miniflerial Office,
it will furely be acknowledged, that both Church
and State did impofe this Subfcription on the
Clergy ; and that as thefe Adls are in the main
ilill in force, this Impofition continues to this
Day ; and that therefore the Church doth lay a
Neceffity upon Men to fubfcribe, and folemnly pro-
fefs their Belief of thefe Articles, whether they
really believe them or not ; /. e, fhe demands the
Subfcription from all without Exception, who
would enter into her Miniflry, and without it ex-
cludes them^ and from ail thofe who are in herMi-
niftry^
Calmly and Impartially reviewed, 2 5
niftry, upon many Occafions, under Penalty of
Deprivation and Imprifonment.
This is what I call impofing the Articles; the
laying Men by Law under an ahfolute Ncccffity to
declare publickly and folemnly their Beliet ot them,
and forcing them to fubfcribe them, with a De-
claration that 'tis willingly and exAnimo^ under very
fevere Penalties; thole of Exclulion from the Mi-
nifLry, and all the Advantages and Emoluments
attending it; and Imprifonment in the common Jail^
if they pretend to exercife their Miniftry in the
Church, under the Incapacity that attends Non-
fubfcription.
When therefore 'tis afked : Is there any Necejfuy
laid upon any one to receive thefe /Ir tides as Trttth^
whether he thinks them fo or not ? Is there any
Obligation laid upon Men to helie've what their own
E.eafon and Judgment will not permit them to believe?
Or to oM any other wife than as their own Confcience
dire5fs them?^ I anivver. That the ecclefiaftica
and civil Law doth enforce, by very great and
fevere Penalties, Subfcription to the Articles, and
Declaration of unfeigned Aflent to the Truth of
them : And therefore doth thus far either oblige
Men to believe them, in Contradiction to their
Reafon and Judgment, or to profefs their Belief
of them in the moft folemn Manner, whether
they believe or difbelieve them. The Thing re-
quired by Law is precifely Subfcription and Decla-
ration of AfTent to them. If they believe them,
well ; if not, the Language of the Law is. Say
that you do at lead, and fubfcribe to it ; or elfe
never enter into the Miniftry of the Church, or
depart out of it into Beggary and Jails.
'Tis true, if they who offer themfelves for Ad-
miflion into the Church, as publick Teachers, or
E who
^ Ch. Eng. Vind. p. 20.
26 7he Cafe of Subfcripfion^
who being publick Teachers would accept of fome
new Preferment in it, do not believe the Articles^
they are fill at Liberty to let it almie. They are
not obliged to believe^ or a6l otherwife than as their
Confcitfice dire^fs them. They may neither believe
nor fuhfcribe. l^o-body doth^ or can force them^
That is, they may refufe to do what the Law re-
quires them, and fo bring themfelves under the
Incapacities and Penalties that the Law ordains, in
Cafe of Non-compliance with it. Candidly faid
this, and fo it feems there is no Impofition in this
Cafe, becaufe you are left to your Liberty, either
to believe and fubfcribe, and enjoy theEmoluments
of the Church, or not to believe and fubfcribe, and
thereby be rendered incapable of thofe Emolu-
ments, and as the Cafe may happen, to flarve or
go to Jail. In the Year 1643, the folemn League
md Covenant was impofed as a Teil upon all
Ranks and Orders in the Kingdom. It was or-
dered by Lords and Commons, that no Ferfon
pould be capable of being elected as Common-Council"
Man in the City of London, cr have a Vote in fuch
ElcEltons^ without taking it. All young Minifters
were requited to take it at their Ordination, and
it v/as required of all the Clergy throughout the
Kingdom. Now it feems, according to our
Champion^s Way of Reafoning, we muft not call
this an Impofition ; but fay : Was there any Ne-
ccffity laid upon any one to believe what their own
Reafon and Judgmejtt would not permit them to be-
lieve ? Or to a^ any otherwife than as their own
Confciences directed them? A Confent indeed to,
the folemn League and Covenant was required, for
Admiffion into any Office as publick Teachers^ and
for the Continuance of thofe in their Cures who
were already pofTeiTed of them. But if either the
one
^ Ch, Eng, Find. p. 2 1 .
Calmly and Impartially reviewed. 27
one or other did not believe it^ they 1:0 ere ftill at
Liberty to let it alone, 'They were not obliged to
believe^ or a^ any otherwife than as their Confcience
'fhould direct them, 'They might neither believe nor
fubfcribe. No-body did or could force them. They
had the Liberty to do it, and get into Livings,
and continue in the peaceable Poffefllon of them ;
or the Liberty of not doing it, and fo becoming
'incapacitated for the Miniftry, or being otited of
their Livings, and harraffed and plundered, and
fent to Jail as Mallgnants. No Impofition in all
this to be furel No, nor in requiring Subfcriptions
to the Do<5lrines of Popery in foreign Countries:
For no-body doth or can force them to believe or
fubfcribe thofe Doctrines, and all Proteftants have
the charming Liberty of being dragooned, impri-
foned, hanged or burnt if they do not. And can
any reafcnable Man defire more ? Here is no at-
tempting to force any Man to believe the Doctrines of
Popery, As to the Perfons who are Candidates, Uis
mly interrogating them^ and requiring them to de^
dare, whether they do believe them or not. And as
to the People, it is only taking care to provide them
fuch 'teachers as will infiru5t them in no DoBrines
tontrary to thofe which a feleB 'Number of learned
and confcientious Men in the Church, duly appointed
for that Purpoje, have, after folemn and mature
Deliberation, determined to be, according to their
Judgment and Confcience, the true ChriftianDo Brines,^
So that all the impofing 1 can fee at prefent, fays a
grave Popijh Inquifitor, is Proteftants impofmg on
their Readers by falfe Suggeftions and Mifreprefenta-
tions of FaEls,
But I believe, that if the Champion or Mr* IVJjite
had lived, with their prefent Principles, when the
taking the folemn Ledgue and Covenant was required,
E 2 they
^ Ch. Eng, Vindic:^ 21,
28 ?!&£' Cafe of Suhfcriptlo7t
they would have thought it a very grievous Impo*
. fition, and joined with me in calling it a very un-
righteous and iniquitous one. And, notwithftand-
ing the Liberty the Church of England leaves
every one to, who will not fubfcribe as required,
of being incapacitated, deprived, beggar'd, and
imprifoned, as it may happen, yet I cannot help
thinking, that her requiring Subfcriptions under
thefe Pains and Penalties^ is an Impofition of a
very high and important Nature^ and I muft
therefore be allowed to fpeak of it as fuch, till I
am better informed •, alluring my Reader, that I
have no Intention to deceive him, but fairly to
reprefent the real Fad:, as it appears to me.
Though therefore, for thefe Reafons, I cannot
agree with the Author of ^he Church of England
Vindicated^ that the requiring fo folemn a Subicrip-
tion to the thirty-nine Articles is no Impofition,
yet I afllire him I agree with him, that Subfcrip-
tion is much more eafy to he complied ivith in the
Church of England^ than it "doas in the reformed
Church ^/France; and I will add, if that will
give him any Pleafure, than it now is in the Church
of Scotland^ and that therefore, thus far I prefer
the Church of England to them both. But the
Thing itfelf, the impofmg Subfcription to any un-
fcriptural Articles of Faith, by whatever Church
it is pracflifed, is, in my Opinion, wrong j and
for this Reafon only I write againft it, being Hill I
hope open to Convi6lion, and ready to own my
Miflake, whoever the Perfon be that fhall inform
me of it. The Arguments I have yet feen appear
to me wholly infufficient, which I fliall now fee
myfelf carefully to examine.
Chap^
Calmly and Impartially reviewed, 2 9
Chap. II.
Subfcription to unfcriptural Articles of Faith
not foimded i?i Scripture,
TH E firfl: Argument Mr. White urges In Fa-
vour of this Pradice, he endeavours to draw
from Scripture, Sometimes^ fays he, lue are ajhed^
What JDire^ions there are in Scripture] concerning
Minifters Jubfcribing Articles of Faith, and ivhat
Warrant and Authority we have there for fuch a
PraSice?^- And I hope this will not be reckoned
an unreafonable Queftion, efpecially by one who
hath declared his folcmn AJfent and Confent to this
Article : "That ^tis not lawful for the Church to or-
dain any Thing that is contrary to God^s TFord zvrit-
ten^ and befides the fame it ought 7iot to enforce any
thing to he believed for Neceffity of Salvation. But
Mr. White, as confcious to himfelf that the Impo-
fition of unfcriptural Articles could have little
Countenance from Scripture, doth not care to
fpeak our, nor offer the real Queftion to his
Readers. The Queftion we afk is, not what Di-
reoiions there are in Scripture concerning Minifters
Subfcription to Articles of Faith, tho' the Scripture
is wholly filent as to this : But v/hat Direcftions
there are in Scripture to " warrant and authorifc
the Governors of the Church to put their own
Words and Explications in the Room of Scrip-
ture, and to enforce Subfcriptions to thefe their
Words and Explications, as furer andt^better
'^ Tefts of Soundnefs in the Faith than the Words
" of Scripture, on thofe who are willing to fub-
f* fcribe to the Truth of Scripture, and make the
^ JppendirXf p. 68.
<c
cc
cc
cc
%6 The Cafe of Subfcripfton
*' mofl folemn Profeffion of their believing the:
" whole Dodrine of it?*' And methinks, upon
the firft View of this Qneftion, it mud appear
an extremely wonderful 1 hing, if God's mod holy
and infalHble Word Ihould give the Governors of
the Church any Warrant to fet its own felf afide,
and put themfelves and their own Articles in the
Room of it. Such a Warrant would be a very
great Curicjity^ and vaftly heighten, to be fure, the
Veneration and Efleem of Mankind for the facred
Writings.
But as 1 have an unfeigned Value for thefe Wri-
tings, I cannot help faying, that to me it appears
impoffible in the Nature of the Thing, that thd
Word of God, which was given for the Rule of
the Chriftian Faith, and is of itfelf ahle to make
the Man of God perfe^^ thereby to ftirnifh him for
every good Word and Work^ and to give him an In^
heritance amcngft all that are fan^fified: I fay 'tis
impofTible that this Word of the Grace of Gody if
indeed it be the Word of his Grace in Truths
Ihould authorife any Perfons to impofe Subfcrip-
tions to human Creeds, as a better Teft of Sound-
nefs in its own peculiar Do6lrines, than itfelf; or
give them a Power to form Articles of Faith other
than what the Word of God contains, which it
fhall be neceffary for others to receive and believe^
as a Qualification for preaching that Word, /. e^
Ihould order them to write a Comment upon itfelf,
and oblige others to receive that Comment in (lead
of the Text, For 'tis a Contradi6lion in Terms,
that fallible Creeds fliould be the Standards of in-
fallible Truth: \ that Subfcriptions to Articles made
by Men fliould be a Teft of Soundnefs in the Doc-^ '
trines of God \ that the hiterpretations of Scrip-
ture, in which thofe who make them may be, and
often have been miflaken, fhouid ever be com-
manded
Calmly and Impartially 7'eviewed, 3 1
manded by Scripture to be impofed and received,
as of equal or fuperior Authority to itfelf •, or that
Infpiration, and the Words that the Holy Ghoji tea-
ches^ fhouJd ever teach Mr. IVhitey who was never
fufpeded of being infpired, or teach Mr. White* ^
Church, which honeftly confefTes, that all, in her
holy Synods, are not governed by the Holy Qhoji^ to
put his and her Word in the Room cf them ; be-
caufe this would be authorifing the faid Mn, White
and his Church to do a very weak and abfurd
Thing •, even to put himfelf and his Church in
the Room of the Holy Ghoft; and becaufe fome-
thing more even than Infpiration will be required,
if any fuch Thing can be found out, to perfuade
any reafonable Perfon to believe, that it can be
any Qualification for preaching the Doflrine of
Jefus Chrift, to fubfcribe to the Belief of a cer-
tain Stt of Articles, that may happen to be con-
trary to that Dodlrine, or that profefllng to believe
the Dodrines of Men can be at all necelTary to
preach the Word of God.
I might here reft the Whole of this Argument ;
and when he afl<:s. What Warrant from Scripture
for impofmg en Minijiers Suhfcriptio?is to certain
human Articles of Faith^ inftead of thofe which
Scripture teaches? only anfwer. None: Becaufe
'tis impoffibie there fhould be any ; or if there
be, impoffibie to prove there is. Becaufe this
Proportion : God's Word contains a Warrant for
trying and judging itfelf by the Decifions of Men.
Or this : The Word of God authorifes the Go-
vernors of his Church to lay the Word of God
afide, as their Rule of judging concerning the
Faith of thofe who are to preach it, and to judge
them by a Rule of their own. Or this; The
Word of God tells us, that the Words, in which
the Spirit of God hath dehvered his own Doc-
trines.
32 'The Cafe of Subfcripfton
trines, are not quite fo proper to exprefs them, as
certain Words, which one John IVhite^ B. D. and
his Church, chofe to exprefs them in: I fay all
thefe Propofitions are ridiculous, abfurd, contra-
didlory, and impious, and would therefore be of
thcmfelves Proof, that any Scriptures, which did
contain them, could not be the Word of God.
And therefore his attempting to fetch the War-
rant from Scripture, that he w^ints to put into the
Hands of his Church Governors, is an Attempt
to deitroy the Credit of the Scripture, and to fup-
port the Authority of the Church upon a Foun-
dation, that renders it contemptible, and deftroys
the very Being of it. They who form Articles
of Faith, and draw up Creeds, though it be with
ever fo folemn and mature Deliberation, concern-
ing the Senfe of Scripture ; though fuch Articles ,
and Creeds do in their bed Judgments agree with
the Doftrine of Scripture, and though thus far
they who frame them may be faid to make the
Scripture the Rule of their own Faith, as they en-
deavour to form their Sentiments by it ♦, yet when
they make the Belief of thefe their Articles and
Creeds neccfTary to the Admifiion of others into
the Communion or Miniftry of the Church-, they
then make, not what they are fure is Scripture,
biit their own Senfe of Scripture, comprifed in
fuch Article^, the Rule of fuch AdmiiTion. They
plainly lay the infallible Scripture afide as the
Rule of Judgment, and deny and exclude it as a
proper or fuflicient Ted of Soundnefs in the Faith ;
and in fad declare their own fallible Interpretation
of it to be a better and furer Teft •, and thus con-
flitute one fupreme Teft of Orthodoxy for themfelves,
"viz. the iacred Scriptures, and another fupreme
Teft of Orthodoxy for others, ^viz, what they
themfelves afHrm to be the Meaning of it j and
are
Cahfily and hnparti ally 7r-viewed. 33
arc thus guilty of manifeft Contradlflion and Ah-
furdity, in making the Scripture the Rule of Faith,
and denying it to be fuch, and in receiving and re-
ceding it as the Standard of Divine Truth, and
in owning it as a fuprenie and fuhordinate one at
the fame Time, and for the fame Purpofes, and
in preferring a fallible Rule to an infallible one.
But if Scripture be the Rule of Faith that God
hath given, I fay 'tis abfolutely impoflible rhac
there fhould be any Warrant in Scripture for ano-
ther of equal or fuperior Authority with itfelf.
And to do Mr. White Juftice, he knew in his own
Conjcience he could produce no fuch Warranty and
you fhall hear him inftantly honeftly c onf effing it ^
after a few Flourifhes with certain Texts of Scrip-
ture, that he lets you know, at lad, determine
nothing about the Point, for the Proof of which
he produces them.
I. He firft mentions fome Texts of a general
Nature, and tells us, in anfwer to his own Qae-
llion : What Bire5iions are there in Scripture con-
cerning Minifters fuhfcribing Articles of Faith^ and
what Warrant and Authority have we there for
fuch a Pramce? Why, the Scriptures require Mi-
nifters to take heed to their Do^rine^ to /hew Un-
€orruptnefs in it., and to hold the Myfiery of Faith
in a good Confcience. Very well : Timothy, according
to St. Paul's Exhortation^ is to take heed to himfelf
and to his Doctrine i"^ Ergo, Church Governors
muft take care of Timothy, and his Dodrine for
him. Or, becaufe Timothy, who was a Preacher
and Minifter of the Gofpel, muft take care of his
own Dodrine : Ergo, no Man ftiall ever preacli
the Gofpel, or be allowed to exercife his Miniftry,
who will not fubmit the Care of himfelf and his
F Principle?;
^ \ Tim. iv, 16,
34 5r/je» Cafe of Subfcription
Principles to others, and fubfcribe to the Doflrinc
they think proper for his Reception.
Ita7i* lepidum tihi vljum eft nos irridere ?
Excellent Beginning this of his Scripture Proofj
which proves diredlly the contrary to what he pro- .
duces it for ! If I may be allowed to make any Infe-
rence from this apoftolical Exhortation to Timothy^
Take heed to thyfelf and unto thy JDo5frine^ it wiji
be this : That as Timothy was to judge for himfelf
concerning his own Dodrine, and to preach what
he knew was the Dodrine of the Apoftle, who-
foever Ihould refufe to confent to it; fo all who
engage in the Miniftry, throughout all Ages of
the Church, mull be in like Manner careful of
their own Morals and Principles, and take heed
to their own Dodlrine, that it be conformable to
the apoftolick. The Reafon why St. Paul ad-
vifes Timothy to take care of his Do^rine^ i. e. to
preach none other fhiiigs than what he had received
from himfelfy was^ becaufe there were certain vain
J anglers and Bo5iorSy who had fwerved from the
Faith, and taught their own NoftrumSy their fa-
bulous and genealogical Divi?iity in the room of his,
and thereby raifed curious ^eftions^ rather than
miniftred to godly edifying. And the like Pradlice
will ever make the fame Care neceflary. When-
ever the polemical Janglers introduce curious and
perverfe Dlfputes into Divinity, and ftrive about
unprofitable IVords, and teach and would impofe
any thing hefides^ or contrary to God's Word, then
is the Seafon peculiarly for Minifters to take heed
to themfelves and their Do(5lrine, /. e, to beware
of being corrupted by, and to oppofe Men of
this evil and contentious Difpofition, and in their
preaching to adhere clofely to the infallible Dictates
of the Word of God. This was that very Care
that
Calmly a7id Impartially reviewed, 5 5
that the Apoflle exhorts Timothy to take of his
Doiflrine, ^viz, never to deviate from that which
he had received from himfelf, whatever Endea-
vours there might be to pervert him. Take heed
to thyfelf^ and unto thy Bodrine : Continue in them^
n)iz, in thofe Things which the ApoftJe had juft
before exhorted him to -put the Brethren in Remem-
brance of^ and to command and teach. Continue in
them ; for in doing this thou Jhalt both fave thyfelf
and them that bear thee,"" Adherence to the apo-
ftolical Dodrine was Timothy''^ indifpenfahle Duiy^
who had the Holy Spirit dwelh'ng in him ; and
which I prefume is not lefs the Duty of thofe in
our own Age, who don't pretend to theHoly Spirit,
in any of his extraordinary Gifts ; or if they Ihould,
yet are well known never to have pofTefied it.
Again, he tells us that the Scriptures require
Minifters to Jhew Uncorruptnefs in their Do5fri7te, '^
St. Paul doth thus exhort Titus : Shewing in Boc-
trine Uncorruptnefs^ Gravity^ Sincerity^ found
Speech that cannot be condemned. ^ And what will
explain this Advice is the Advice he orders him
to give to the Bifliops, to hold fafi the faithful
Word as they had been taught^ becaufe there were
many unruly and vain Talkers^ and Beceivers^ and
Gainfayers^ whofe Mouths were to be flopped^ and
who were to be exhorted and convinced by found
BoBrine., and holding faft the faithful Word as they
had been t aught .^ and not by giving heed to Jewifh
Fables and the Commandments of Men. Now un-
lefs Titus was to fhew Uncorruptnefs in one Kind
of Dodlrine, and the Bilhops in another, Titus
and the Bifhops were to fhew Uncorruptnefs in the
Apoflle's Dodlrine, and that only. Very right i
Now for Mr. Whitens Inferences, fitus w^as to
fhewUncorruptnefs in the Bodrine that the Apoftle
F 2 commanded
" I Tim. vi. 14. « Titus, ii. 7, 8.- p lb. i, 9, 14.
36 The Cafe of Subfcriptiott
commanded him to teach, /. e. to preach it with-
out Altei-ation and Mixture : Ergo^ Minifters
muil fubfcribe to what other Men teach them,
though it may happen not to be quite fo uncor-
rupt, but mixed and adulterated, and very different;
from the apoftolical Doctrine. Again, TzV«j muft
fhew in the Dodrine he preached found Speech
that cannot he condenmed: Ergc^ Minifters muft
fubfcribe to a Form of Dodlrine, the Speech or
Language of which is not over founds and may
deferve Condemnation. Again, Bifhops muft hold
fajl the faithful Word^ as they have been taught it
by the Apoftles^ or the apoftoHcal Writings : Ergo^
they may depart from the faithful Word, make
Articles of Faith of their own, and infift upon
other Minifters fubfcribing to them. Again, Bi-
fhops muft not give heed, to the Commandments of
Men: Ergo^ Minifters muft fubfcribe to the
Commandments of Men, and teach nothing ^\(^
but thefe Commandments, when they have fub-
fcribed them. Excellent Proof this of their Un-
corruptnefs and Sincerity ! The Force of fuch Z)^-
monftration who can refift ?
'Tis farther urged : We are all. Clergy and
Laity, ordered to mark them which caufe Divifeons
and Offences^ contrary to the Dextrine we have
learnt^ and avoid them. ^ We are o->co7rf tv, f . e. to
cbfervey to confider^ to fearch or inquire^ who caufe
Jpivificns contrary to the true Docirine of Chriji :\
Which we are very learnedly and critically told is
more than the Word Mark in our Tranflation carr
ries with it. It may be fo, tho' few will be able
to fee, bciides our Critick himfelf, how any one
can mark another, that caufes Divifions contrary to
the Do^rine he hath received and believed, fo as Po
avoid himy without Obfervationa Confideration,
fearch ing
^ R^.xw'i. I '. I Ch. Eng./'/W. p. 36.
Calmly and hipartially revieived, ^7
ftarching or inquiring who he is. This is very
extraordinary. But belt fo : Now for the Inference:
Then a Fortiori the Governors of the Church are to
take care^ that none he admitted to the Office of pub-
lick Tecicbers^ who will teach and propagate fuch
Do^rine ; i. e. the Laity, as well as the Clergy
and Church Governors, are to mark thofe who caufe
Divifions^ and to avoid them ; /. e, not to admit
them to be Teachers : Therefore the Church Go-
vernors are a Fortiori to mark and avoid them,
and to take care that no fuch Perfons be admitted
as pubhck Teachers. This is wonderful Reafon-
ing. An ordinary Man would be apt to conclude,
that an Advice equally given to the Laity as the
Clergy, equally ftrongly concluded both. But I
will not difpute fo critical a Point with him, if he
Ayill allow me one Thing, which I mud infill on :
Which is. That if Church Governors are obliged
by this Comniand a Fortiori not to admit fuch Per-
fons as publick MinillerS; the Laity are obliged, by
Virtue of the fame Command, a Fortiori^ for
their own Sake, to avoid them if they fiiould ;
efpecially when 'tis confidered, that thjs is an Ad-
vice properly to the Laity, how to behave towards
thofe who may fet up for Teachers amongft them.
They had learnt the true Chriftian Dodrine, and
they, the Laity, are commanded o-jcotteiv, to obferve^
to confider, to fearch, to inquire who caufed Di^
'vi/tons contrary to this Do^rine, This Dodrine
therefore the Laity was to adhere to. This was
the Criterion and facred Teji by which the Laity
were to try what their Preachers faid to them ; and
if they found them contradidling it, and making
Parties in Oppofition to it, the Laity were to
^void them, to turn from them, and have nothing
tQ do with them. As they were to guard them-
felves againft the Corruptions of that Dodrine
3 8 "The Cafe of Subfcription
they had been taught, they were, a Fortiori^ to
take care of, and to put a Mark upon all fuch
Perfons, as publick Nufances and Scandals, whe-
ther in the Office of the Miniftry, or out of it ;
whether they be Church Governors, Bifhops, El-
ders, or whatever be their Station or Charadler in
the Church,
And even allowing that thefe Words may be
applied to- the Cafe of admitting Candidates into
the Miniftry, and fhould be a Direcflion to the
Governors of the Church, exclufive of the Laity,
which they are not, (ry.oTrov, to fearch and inquire
what Spirit they are of^ and what Doctrine they
hold : I fay, allowing this, yet when we are afked,
1 would wiliingly be told how Church Governors can
perform this whole Matter^ better than by requiring^
before Admijfion^ a publick Declaration of their Faith
and Religion^ by fubfcribing certain j^r ticks, drawn
up by proper Authority for that Purpofe : ' I will as
willingly anfwer. That if we are cxoTrfju to confider
and mark thofe who caufe Divijions contrary to the
Doctrine of Chrift and his Apofiles, and to avoid
fuch only as do fo ; then Church Governors are
«rxi27rsrj to confider, obferve, fearch and inquire into
the Faith and Religion of the Candidates for the
Minift:ry, only by a ferious and folemn Inquiry,
whether they do or do not already receive and
conjent to the wholefome Words of Chrift, and the
Form of Doctrine we have received from the Apo-
illes •, and that this is a much better Way of their
performing this whole Matter, than if they were
€v.oTruv, to confider, ^r. whether they do or do not
confent, or will or refufe to give a publick Declara-
tion of their Affent to certain other Articles, con-
ceived in other Words than thofe of Chrift and his
Apoftles, and which Articles are of no Validity, A u-
thorityi
s Ch. Eng. Vind, p. 37,
Calmly and Impartially reviewed. 30
.thority, or Worth, any otherwife than as they
agree with thefe Words, and can be made appear
to contain the Senfe of them ; Juft in the fame
Manner, as if this Champion was empowered
cxoTTfii; to confider, ^c, who caufed, or were
likely to caufe Divifions contrary to the 39 Ar-
ticles, in order that he might avoid them ; he
would think the bell Manner of performing this
Matter was, requiring before their AdmiiTion, a
publick Declaration of their Faith and Religion,
by fubfcribing thefe 7,9 Articles, and not Bifhop
Burnet's Explication of them, not Pope Pius his
Creed, or the Koran of Mahomet^ in the room of
them; according to the Intention of the Church
herfelf, which he tells us is to difcover, by fub-
fcribing or refu/mg to fubfcribe ihem^ whether they
already believe them or not."- So that all Candidates
for theMiniftry fhould have no other Teft of
their Faith than what the Governors of theChurcft
themfelves are fubjeA to, and by which the Chri-
flian Laity are to try their Do^rine, ay, and re-
jeaittoo, if they find it different from, and not
confenting therewith.
Froper Authority I hope I fhall never oppofe^
but in Matters of Religion I own no human Autho-
rity to be proper, and will bend, no not to the
greateft.— ^Tis my Honour as a Chriftian, that
in thefe I fubmit only to the moft high God : In
this noble and virtuous Pride I eflablifii myfelf.
Him only 1 call and reverence as the Father of my
Faith. I have but one Lord, even Chrift. I ac-
knowledge no divinely authorifed ^«^ infpired
Teachers^ but the Apoftles -, nor will yield my
Confcience or Judgment to be determined by the
Didbates of any mortal Men upon the Face of
God's Earth, The Scriptures I receive as a Di-
vine
^ Ch, Eng, Find. p. 20,
4o ^loe Cafe of Siihfcriptiori
vine Revelation : By thefe I humbly endeavour to
form my own Sentiments of Chriflianity, and by
thefe, and no other will I ever (r>to7r£*y examine
thofewho apply to me, to receive my Afliftance,
in recommending them to God for the Work of
the Miniftry, All who receive thefe as the Rule
of their Faith, and live by them as the Rule of
their Morals, I own fo far as the found Members
of Chrifl's Body, I embrace them as my Brethren,
I will gladly communicate with them, and will
never debar them from my Communion. I will,
if other Qualifications are not wanting, willingly
receive them into the Miniftry, I hope to die in
full Friendfhip with them, and to be happy with
them as my Companions in a better State: And
this I declare, without Exception of any Deno-
mination or Party of Chriftians whatfoever, or
whatever be the external Difadvantages they are
under, or opprobrious Names that are given therrt^
Hard Names and Party Reproaches terrify mc
not at all. Without this Latitude of Principle I
can fee no pofTible End to the Divifions of th«
Church ; and if I fhould mark or avoid any Chri-
ftians who thus adhere to the only Rule of Chri-
ftianity, I tranfgrefs this apojiolical Canon^ and anl
myfelf chargeable with a fchifmatical and unchri-
ftian Spirit.
And I can never refledt on it without theutmoft
Concern and Grief, that that Dodlrine of Chrift
that is pure^ peaceable ^ gentle ^ and eafy to be in-
treated, full of good Fruits^ without Partiality^ and
without Uypocrify^ that breathes univerfal Benevo-
lencCy that teaches us to love and pray for out
Enemies^ that makes Charity the eftential Mark of
his Difciples, that forbids us to receive one another
to doubtful DifputationSy that commands theflrong
to bear with the weak^ and, // it be pojfible^ to
live
Calmly and Lnpartially revieivej, 4 1
live peaceably with all Men ; (hould yet be made
a continual Bone of Contention amongfi Chriflians
themfelves, and become the Occafion, througfi
the Weaknefs of fome good Men, and the Wick-
ednefs of other defigning ones, of that furious
Zeal, thofe endlefs Quarrels, and rhortal Enmi-
ties, that fober Heathens themfelves would have
been afliamed of. I will therefore, by the Help
of God, never cherifh, upon any Account, this
bad Difpofition in my felf, nor. encourage it in
others: And if in my extenjive Charity to all Men,
and all Chriflians, I fhould happen to err, 'tis an
Error I doubt not but he will pardon, who is the
God of Love^ and dwells in hove.
2. But \ti us now fee if there Jdc not fome
plain apofiolical Dire^ions to the Governors of the
Church in particular, dire5lly relating to the Ad-
miffion of Perfons to the Miniftry, and what may
be concluded from them.
Timothy, 'tis {2l\A^ when appointed ly St, Paul
to reftde as Bifhop at Ephefus, , was empowered to
fee that none taught any other Docfriney but what
they had received from our Lord and his Apoftles,
Excellent good Beginning this! He goes on<
St, Paul alfo direSs him to commit the Do^rine of
the Gofpel to ^faithful Men <, who fhallbe t/.avoi able^
fit^ proper^ and duly qualified to teach others. To
fuch only he was to commit^ Tr^^pa^S-o-j, the Docirine he
had received : Such only he was to ordain to the Office
of publick Teachers, He was not to commit the
Doifrine at random to any who fhould offer ^ without
knowing whether they were Jews <?r Chriftians, or
Gnofticks, or whether they would preach the Gofpel
of Chrift^ or fome other Doi^rine, No : He was
to commit it only to faithful Men^ to fuch who were
duly qualified^ to fit and proper PerfonsJ^
G iVell",
« Ch. Eng. Vindic. p. 37, 3 3-
42 7hc Cafe of Subfcripflon
Well\ and ho'v:: was Timothy to know who were^
and who were not thus fit to teach others ? How
was he to diftinguijh whether a}ty one had the ^ali^
fications reqtiiredy or not ? Why^ no Doubt he was
to make ufe of fuch Alethods as the Nature of the
^hing necejfarily required^ to exa?nine into their Faith
and religious Opnions^ and tberehy inform himjelf of
their Abilities and ^edifications for the Difcharge of
the important Ofice with which they were to be en-
trufted. Without this^ St. Paul would have given
him a Rule which could not be obferved s a vain Di-
region to no Purpofe.
Thus far the Chan^ion ; to which I mufl add
his Inference, which is extremely curious and per-
tinent : Since St. Paul would not have thought thofe
Perfons to be able^ fit or proper^ or duly qualified to
teach other s.^ who did not hold the Do^rines which
he and the reft of the Apoftles had taught ; this wds
e plain apojlclical Dire^ion to admit none to the
Office of publick 'Teachers^ but fuch as held the fame
Faith. The fame Faith with whom? It fhould
have been with St. PauU and the reft of the Apo-
ftles : But the Champion by a Slight of Hand
filches away the Jpoftles, that were in his Premifes^
and in his Conclufion fubftitutes the Word Church
in the Room of it. This^ fays he, was a plain
apojlolical Dire^ion to admit none to be publick
Teachers, but fuch as held the fame Faith with the
Church. Which Church, I would willingly know,
doth the Gentleman mean ? The Church of
Sweden^ Mofcow, Geneva, Scotland, E^tgland or
Rome? All thefe Churches will claim the fame
Right of trying Minifters by their own Scheme
of Faith ', and fo becaufe St, Paul would not have
thought thofe Perfons to be duly qualified to teach
others, who did not hold the Dodrines which he
and the other Apoftles iiad taught, the Champion
would
Cahnly and Impartially reviewed, 43
would have us conclude, that this was a plain
apoftoiical Diredlion to admit none to the Office
of publick Teachers, but Luther m^s^ Greeks^ Cal-
vinijisj Kirk-men^ Epifcopalians^ or Papijls; or
thofe who hold the monftrous Jumble of all thefe
contradidory Opinions..
Navfget Anticyram,
But did he really think, that fo palpable a Fallacy
would pafs upon any of his Readers ? Or that
any Man, of the meaneil Underflanding, will
ever conclude, that becaufe Tmothy was empowered
to fee, that none taught any other DoSrine hut what
they had received from our Lord and his JpoftleSy
and to commit, this very Do6lrine, and no other,
to faithful Men^ who were capable of teaching it;
that therefore this is a Direction from St. Faul to
the Clergy, to admit none to be publick Teachers,
but fuch as hold the fame Faith with the Church,
without fpecifying which of the many Churches
he means ; or unlefs it -can be proved that the
Faith of this, or the other Church, is the very
Faith of the Apoftles ? Would not any Author of
Reputation juftly think himfelf mifreprefented,
abufed, and infulted, if he were ufed in the fame
Manner as fuch Writers ufe St. Paul F Or can
any one think that this Church Champion is in ear-
ned, when he affirms, that an apollolical Injunc-
tion to teach no other Dodlrine but our Lord's and
his Apoftles, is really an apoflolick Injun5fion to
hold the fame Faith with what is called the Church
now^ whether underftood of any particular, or
the univerfal Church ? Or can any one, who hath
any Veneration for the apoftolick Charadier, bear
to fee their facred Authority prefTed into the Sup-
port of a Principle, that fubverts both their Au-
thority and Do6lrine> and makes them give their
. G 2 Sanation
44 ^'^^ Cafe of SuhfcripU'M
San(5lion to the contradictory Impo fit ions and Sub-
fcriptions pradlifcd by the levcral Churches in the
Chrillian World ? Pardon me, my Friend, that I
have forgot mylelf, and grown warm on this Oc-
cafion. 'Tis a mod ferious and melancholy one.
*Tis in Vindication of the Honefty, Integrity,
common Senfe, Prudence, and Divine Authority
of thefe Apollles, which fuch Men as I am ar-
guing againft are doing all they can, I will not
fay willingly^ but by the Doflrine they teach, to
bring into Sufpicion and Difgrace. •
If Paul dire(5ted timothy to ccmmit the Doflrine
of the Gofpel, which St. Paid himfelf had com-
mitted to him, to faithful Men^ who fhould be
{ihle^ fit, proper, and duly qualified to teach others ;
where i*^ the Difficulty of anfwering the Queftion ?
How was Timothy to know who were^ and who
were not fit to teach others ? How was he to
dif^inguifo whether they had the ^lalifications re-
quired^ cr not ? Why no doubt he was to make
life of fuch Methods as the Nature cf the Thing
neceffarily required. As to their Faith, to examine
them whether they received the Do6lrine which
Chrift taught, and the Apoflle had received from
him, and delivered to Timothy ? Could he have
afked them plainer Queftions than thefe? Do you
believe there is one God^ and one Alediator between
God and Man^ the Man Chrift Jefus? "^ That he gave
himfelf a Ranfom for all?^ That ^ tis a faithful
Savings and worthy of all Acceptation^ that Chrift
came into the World to fave Sinners ? ^ That he is
the Saviour of all Men, but efpecially of them that
believe ? That he hath aholifhed Deaths and brought
Life and Immortality to Light through the Gofpel? *
If Timothy examined them by fuch plain Queftions
as thefe, and the like, this would have been ex-
amining
X I Ti:::. ii. v ^ ^hid. ver. 6. - Ibid. i. 15. » 2 Tim. I lo.
Calmly afid Liipaj't tally re^vie^wed, 45
amining them by fuch Methods as the Nature of
the Thing required^ and as tended to give him all
the Satisfadion that he could reafonably have de-
manded. This would have been a fufficient Teil,
whether they wcrtJe'Lvs, or Chriftians^ or Gnofticks^
and whether they would preach the Gofpel of
ChriftjOr fome other Doclrine. ButnoWjfuppofing
^imoth)\ as a Church Governor, fhould have took
it into his Head, or in the Champion^ Language,
fhould have thought it proper to have taken the
Creed of Hymenaus 2iX\6. Alexander^ and made that
tlie Rule of his examining them ; as containing,
in his Judgment, a clearer and better Scheme of
the Refurre^ion than any of theWords o^ St. Paul -^
I would gladly know v/hether this Command, to
commit the Doclrine of the Gofpel to faithful Men^
was an apoflrolical Direftion to Timothy to make
ufe of this Method ? Or whether it was fuch a
Method as the Nature of this Thing required? Or
would have juftined Timothy in admitting none to
the Ofiice of publick Teachers, but thofe who
fhould declare their A {Tent to, and willingly fub-
fcribe that Creed ? But farther.
The fame Cha-mpion remarks, Timothy was to
crdain fome of thofe^ whom he fhould find duly qua-
lified to be Bifhops and Deacons.^ Now one Quali-
fication which St. Paul direEls him to have regard
■ o
to is^ that he fhould he^ as our Tranflators render it^
apt to teach, <?Ja>tTi>cov, fkilful to teach, <?r, as one
of the Commentators explains it^ well inftrucled in
the true Dodrine. Allowed : And what then ?
Why common Senfe muft infer ^ that Timothy had
Authority given him at the fame Time to examine
whether he had this Salification or not, i. e. whe-
ther he was well inftrufted in the true Doftrine of
iht Gofpel, or not. And did any one of com-
^ •. men
^ Ch. Erg. Vind. p, 99.
46 I'he Cafe of Subfcription
mon Senfe ever deny this ? Well ; what follows?
Why, Since Si. Paul would not have ejieemed any
one to have been ^iSccxTinog, well inftru^led in theDoc-
trine of the Gofpel^ who held Do^rines contrary t9
that of the Apofiksy this is another apojiolical Di-
reofion to ordain none to the Office of a Bifhop^ hut
fuch who held the apofiolick Bo5frine. Extremely
fight : But will common Senfe farther add in the
Champion's Words : The apofiolick Do^rine^ i. e.
the Do^rine of the Church ? Qr, as he elfewhere
explains it, That Church into which they come to b0
admitted as puhlick Teachers ? "" Will this Gentle-
man ferioufly affirm in the Face of the World,
that the Faith of every particular Church, into
which the Candidates for the Miniflry come to be
admitted as publick Teachers, is the apoftolick
Dodrine ? Was the Socinian Dodrine in the Chur-
xhes of Poland^ or is the abfurd and impious Doc-
trine of the Church of Rome^ the apoftolical Doc-
trine ? Or becaufe a Man muft be ^i^a^Knao:^ well
infiruSed in the Do^rine of the Gofpel, is this ail
apoftolical Direction to ordain none in Poland or
Italy^ and other Popifh Countries, to the Office of
Bifhops, but Socinians and Papifis? Is this the
Champion's Concern for the Purity of the Faith ?
This the Unity of Opinions he would introduce
into the Church ? Once more,
W^e are told, that one Salification required in
ihe Beacons is^ that they be fuch as hold the Myf-
tery of the Faith \ ^ and that ^l. Paul direds Ti-
inotby to examine and try them in fo many IVords,
Let thefe alfo firft SovAfj-oL^id^'^axv^ be proved, tried,
or.examined, and approved; then, urcc^ notbefore^
itx. them uie the Office of a Deacon, if they be
found blamelefs, i. e, found in their Faith and Mo-
rals j and 'tis plain Timotliy was empowered here
to
"= Cb. Eng. Fmdic. p. 54. f Ibid. p. 40.
Calmly and Impartially reviewed. 4^
fo examine and inquire into their Faith, I, on the
contrary, think 'tis plain, from the whole Context j
that the Proof or Examination here fpoken of
relates to their Morals^ and not to their Faith *,
or whether they were ocviyy-Mroi^ blamekfs^ i. e.
gra^e^ not double-tongued^ not gi'oen to ranch JVine^
and not greedy of filthy Lucre •, becaufe by an Ex-
amination of this Kind only it could be difcovered,
whether they held the Myjiery of the Faith^ or
their Chriftian Principles, with a good Confcienee,
But not to difpute this : Let the Examination re-
fer to their Faith as well as Pradice, what will
folk)W ? Why the Champion tells us : Since St, Paul
"Would not have looked on fitch to hold the Myftery of
the Faith, who held a Faith different from that
which he and his Fellow-labourers had taught^ here
is another apoftolical Diredion to admit none to
the Office of a Deacon, but fuch who held the Faith
cf the Apoftles, i. e. again ^ the Faith of the Church \
i, e. again. Popery in Spain and Italy, Lutheran-
ifm in Sweden and Denmark, Calvinifm at Geneva
and Scotland, and Ahanifm and Socinianifm, if
ever any Church fhouid happen to believe them.
I fancy I can make a much better Inference from
this Gentleman's Premifcs. If St. Paul would not
have looked upon fuch to hold the Myftery of the
Faith, who held a Faith different from that which
he and his Fellow-labourers had taught, then here
is an apoftolical Diredion to admit none to the
Office of a Deacon, who hold the Faith of any
particular Church, if that Faith be contrary to the
Dodrine of the Apoftles -, and an apoftolical Di*
rc(5lion in particular to the Governors of the
Church, to examine the Candidates for the Mini-
ftry by nothing but the Faith of the Apoftles «, and
as plain a Prohibition as Words can contain, to
examine and prove them by no other Kind of
Telil
48 ^he Cafe of Subfcrtptioii
Ted whatfoever. The Faith which the Apoftir
fpeaks of, ^ is the Faith in Chrift Jefiis. For good
Deacons^ that are grave^ and fol^er^ and chafte^
and govern their FamiUes well, acquire to them-:
felves an honourable Rank . in the Churchy and much
Liberty or Boldnefs in the Faith that is in Jefus
Chrift^ i. e. great Influence to do Good, by Means
of their unblameabie Profeffion in the Chriftian
Dodlrine. But would any befides fuch acute Di-*'-
vines as Mr. White^ and his Fellow-labourer the
Champion^ ever argue. That becaufe Deacons mull
hold the Myftery of the Faith in Chri/l^ they mutt
therefore hold the Mylleiies of the Faith in the
Church of Rome? Or that becaufe the Governors
of the Church may examine Deacons whether
they hold this Faith in Chrift, they may examine
them whether they hold fome other Faith, which
may be contrary to this Faith in Chrift, merely
becaufe this or the other Church may happen to
profefs it, and the Governors of fuch Churches
may infift on their believing it ? In all thefe Paf-
fages that have been mentioned, in all thefe apo-
flolical Diredions, Steadinefs to the Faith of Chrift i.
or the apoflolick Doctrine^ is the one, the only Thing
enjoined •, and the Perfons exhorted are to take
care of their own Principles, and a6l with a good
Confcience in what they embrace, and teach others.
But to put the Church, and the Governors of the
Church, in the Room of Chrift and the Apoftles,
and their Creeds and Articles in the Room of
Chrift's and his Apoftles Dodrine, is to corrupt,
interpolate^ mangle^ and pervert thefe apoftolical
Injundions, and to introduce a Rule of judging
of minifterial Salifications^ that may be, and in
the Nature of the Thing frequently muft be, the
Deftrudlion of Chrift's Do6trine, and the Means
of
, ^2 Ti?n» i. 13.
Calmly and Impartially reviewed. 49
of introducing every Kind of Error and Herefy
into the Chriftian Church.
As to the Examination of thofe who are to be
admitted into the Miniftry, both as to their Faith
and Morals, I have no more Objedion to it, than
Mr. White and the Champion. The only QueRion
between them and me is, How^ by what Rule,
fuch Examination is to be made? As to their Mo-
rals^ the Rule is plain. A Bijhop muft be hlameleJSy
the Hujband of one Wife, vigilant, fober, &c. And
the Deacons muft be grave, &c. By thefe Charac-
ters the Inquiry muft be made into their Morals,
and by their Adions only can we judge whether or
no they come up to thefe Rules. And as to their
Faith, the Rule is as certain and evident, if Men
will fee it, viz. their confenting to the wholefome
IFords of our Lord Jefus Chrift, and the Do^rine
according to Godlinefs, or holding faft the Form of
found Words in Faith and Love, delivered by th^
Apojlle. And 'Timothy himfelf had no Power and
Authority from Chrift or the Apoftle to vary from
this Form of Trial ; and if he had introduced other
Terms, that minijlred ^eftions and Strifes ofWords^
and had little or no Thtdency to Godlinefs, he iAa:d
exceeded his Commiflion, and aded contrary to it,-
and made a very improper and unwarrantable Trial
of their Faith: Much lefs have fucceeding Church
Governors, who have not his extraordinary Gifts,
any Authority to vary from this apoftolical Rule.
Their Adherence to it Ihould be fcrupulous, rigid,
and exadi, as Men fenfible how eafily they may
be miftaken, when in Things o^ pure Revela:ion
they go beyond the only Standard and Teft of
them ; and left they fhould be found, wh^en en-
forcing their own Opinions on others, not only in-
jurious to thofe v/hom they compel to fubfcnbe
them, but Oppofcrs of that Do6frine of Chrift,
H ^^
CO ^he Cafe of Siibfcrtption
on the Knowledge and Profeflion of which, the
Honour of the Church, and the Credit of Chri-
llianity depend.
There is one Paflfage more urged on this Head,
which mud not be omitted ; and that is the apo-
itohcal Diredlion : A Man that is an Heretick^ after
the Jirft and fecond Admonition reject: ^ An Admo-
nition to ^itus^ whom the Apollle left in Crete^
to fet in Order the Things that were wanting. The
Word yA^i(Tii;^ Herefy^ is a Word very harmlefs in
its original Meaning, and fignifies no more than
Choice \ and from hence is applied to denote any
SeEt or Party^ that any one may voluntarily fet up^ or
choofe to number himfelf among. Thus the fe*
veral Kinds of Philofophers amongft the Gentiles^
as diftinguifhed from each other by their refpedive
Principles, and the Sadducees, Pharifees^ and Effenes
amongft the Jews^ for the like Reafons, were fo
many Here/tes^ Se^s, or Parties, diftin6l from
each other : And the Name of Herefy, as thus
applied, is no Term of Difgrace or Dilhonour, nor
ufed as fuch by thofe who fpeak of the Philofo-
phers, nor by Jofephus, ^ who calls thefe three Par-
ties in his own Nation, by this Name. They
*who were of one or other of thefe Parties, or
Sedls, were atp£T»xoi, Hereticks, becaufe they chofe
their Principles^ and were voluntarily of their
Number.
Two Things therefore evidently enter into the
Notion of an Heretick : That he be a Se^arian,
or of a diftind Party from others ; and that he
hold fome peculiar Opinions, that diftinguilh him
from
^ ^itns, iii. lo. ^ T^«< cLtfiffea ruy I««Act/<yj' nffttv*
\^ntiq. 1. 13. c. 5. § 9. Thefe three Sedts he calls ^t\o(ro(ptete
Tf«^, three Kinds of Philofophy. Ibid. 1. 18. C. i. ^ 2. becaufe
they held difffftent Opinions concerning human Affairs, Lib, 13.
ut /up.
Calmly and Impartially reviewed. 5 j
from other Bodies and Societies of Men, and arc
diredlly contrary to what they profefs. An Here-
tick therefore, in St. Pauh Senfe, is one who vo-
luntarily feparates from the Church, and enUfts
himfelf in, or forms a Party different^ or diftind
from, and contrary to the Body of Chriftians, or
Church of Chrift, and who holds Opinions different
from, and repugnant to the Chriftian Faith. And
as fuch a Separation from the Chriftian Church
muft be the Effe(5b of fome very corrupt Paflions
and Affections, and to promote fome very bad
Purpofes and Views : Hence 'tis ejfential to the No-
tion of an Heretick in Scripture, in the criminal
Senfe of it, that he be a corrupt profligate Wicked
Man, openly known to be fuch ; feparating from
the Church, and fpreading his own wicked Prin-
ciples, the better to promote and carry on his
felfifh, bafe, and evil Intentions.
And with this Defcription, St. Paulas Account
of an Heretick exactly agrees : A Man that is an
Heretick, after the firft and fecond Admonition re-
jed. He muft be fuch a one, whofe Principles
and Adions expofe him to, and render him de-
ferving Admonition ; knowing that Juch a one is
fubverted^ E^sr^oL-rfloci^ is turned out of^ is departed
from the Chriftian Church and Do5lrine : And Jin-
neth, is an open Criminal, a notorious Sinner,
which is the common, the almoft conftant Mean-
ing of the original Word ajUra^ravet in the New
Tefiament. And therefore the Apoftle adds, king
felf'condemned, i, e, condemned by his own Con-
fciencey as every bad Man is, who ever gives him-
felf Leave to refledl ; confcious to himfelf that he
a6ts contrary to his Obligations and Duty. But
as this is a Mark too fecret, generally, for others
to come at any certain Knowledge of, therefore he
is felf'cotidmnedy i> e. condemned by his own Ac-
H 2 tions
52 I'he Cafe of Stibfcription
tions^ which witnefs againft him, and declare him
worthy of Condemnation ; as every other Crimi-
nal is Jelf-condemned, whofe evil Works go before
him to Judgment^ whether he cenfures himfelf for
his Crimes or not. This feems to be the Explica-
tion given by Firmilianus^ in a Letter to St. Cy-
frian^ of being felf- condemned-^ who fays : ^Tis
certain that other H-ereticks afterwards brought in
their evil Sel:h^ and perverfe Inventions^ according
to every one^s own particular Error •, all whom 'tis
vianifefi^ are felf-condemned and have pronounced^
before the Day of Judgment^ fuch a Sentence againfi
them/elves^ as admits of no E^cufe}'
Agreeable to thiF,Herefy is defcribed by St.Paul
as one of the open manifeft Works of the Flefh,
i, e, fuch an evil Work, as evidently and certainly
proceeds from fenfual Affe5iioyis and Difpofitions,
as certainly and plainly as any other evil Adions
difcover the corrupt Sources from whence they
flow. "I^he Works of the Flefh are manifefi ; which
are Adultery^ Fornication^ Uncleannefs^ Lafciviouf
nefsy Idolatry^ Witchcrafts^ Hatred^ Variance^ Emu-
lations^ Wrath^ Strifes^ Seditions^ Herefies, Envy-
ings, Murthers^ Drunkennefs, Re veilings^ and the
like} So that a Scripture Heretick is as manifefily
bad a Man, and may be as certainly and eafily
known, as an Whoremonger, Drunkard, Mur-
therer, or any other notorious Offender.
This Account is ftrongly confirmed by St.Peter.
^here Jhall be falfe Teachers amongft yoUy who Jh all
privily
^ Caeteros qiioque Haereticos conflat pravas fuas Sedlas &
Inventiones perverfas, prout quifque Errore du6lus eft, poftea.
induxiffe, qucs omnes manifeftum eft a femetipfis damnatos
effe, & ante Diem Judicii inexcufabilem Sententiam adverfus
femedpfos dixiile. Apud Cyprian. Epijl. 75. l^ Tertullianus
de Pr£ej'cript. Harreticor. c. 6. Ideo & fibi damnatum dixit H^-
xeticiim, quia & in quo damnatur, fibi elegit.
* Gal. V. 20, 21.
Calmly C7id Impartially reviewed, r-*
fr roily bring in dejiru5iive Errors^ denying the Lord,
that bought them ; ^ i, e, teaching fuch Errors as arc
a real and manifeft Renunciation of their Relar
tion and Subjedtion to Chrift, or a Denial that he
gave himfelf for pur Sins^ to deliver us from this
prefent evil World ; as lead to all Immorality of
Pradlice ; hereby denying him in Works ^ tho* they
•profefs to know him, being abominable and difobe-
dient, and to every good Work reprobate, ' And
this Senfe the parallel Place leads us to : I thought
it necejfary to write to you, to exhort you to contend
earneftly for the Faith once delivered to the Saint sz
For certain Men have crept in amongfl you, who
turi^ the Grace of our God into Wantonnefs, and de-
ny the only Lord God, and our Lord Jefus ChriJlJ^
So that though Men may profefs to believe in God,
and in Jefus Chrift, yet they virtually deny both,
when they bring in fuch corrupt Dodrines, and
wicked Errors, as lead Men to take Encourage-
ment from the Grace of God to indulge the greatell
Impurities. And in one or other of thefe Senfes,
either for a total Denial of Chrift, and rejecting
all Relation to him, or the denying him in faB by
corrupt vicious Do6lrines and Pradtices, xkit Word
denying is conftantly ufed in Scripture, in the
Phrafe of denying Chrift, And that St. Feter
means the latter of thefe Senfes, feems plain from
what he farther fays concerning thefe Men, who
introduced defiruElive Hereftes, and hereby denied
the Lord that bought them. They were fuch, by
whom the Way of^ruth, or the Chriftian ProfefTion
was blafphemed \ " fuch as through Covetoufnefs made
Merchandife of others by feigned Words ; fuch as
walked after the Flefh in the Luft of Uncleannefs^
J)efpifers of Government, prefumptuous, Selfpleafers^
Blafphemers
^ Z Pa, u,4, ' Titus, i. i6. ^ Jude, ver. 3, 4.
^ 2 Pet. ii. 2.
54 ^'^^ Caje of Subfcription
Blafphemers of Dignities^ fporting themfelves with
Uye^ir own Deceivings^ ^ £VTpu(pwi'Tff sv raij aTraraf?
tfsuTwv^ living luxurioujly by Means of their Deceit Sj
whilfi they feafted with others \ •* with many other
Charaders of the hke Nature, which the Apoftle
gives in that Chapter. So that thefe Introducers
of Herefy, or Hereticks, which the Apoftle fpeaks
of, were a Set of crafty, cunning, profligate De-
ceivers, who taught Dodlrines that led to all Man-
lier of Licentioufnefs and Vice, and thus fubverted
the fundamental Doclrines of the Gofpel, and as
plainly denied the hard that bought them^ and re^
deemed them from all Iniquity^ by their Covetouf*
nefs, Pride, Luxury, Impurities, and other Crimes^
as though they had blafphemed him with their
Mouths, and wholly renounced all Manner of Re-
lation to him And therefore, Herefy^ in the
Scripture m/ Senfe of it, implies, holding a Doc-
trine contrary to Godlinejs^ a Do6trine that deftroys
one great End of Chrift's Sufferings and Deaths
which is to fave Men from their Sins, and thus is
a Denial that they are bought and purchafed by
the Blood of Chrift from the Vanity of a ftnful Con-
verfation •, which is the true Meaning of denying
the Lord that bought them \ a Doctrine that leads
to Immorality and all Manner of evil Practices,
and is calculated by thofe that hold and fpread it,
to fupport and maintain themfelves in all their
Luxuries, fenfual Pleafures, and vile Debaucheries.
Now
^ 2 ?et. ii. 10. P A^flfMToi' Y[yA}j.i^(i. To 'TTfctyi^a,
7QV fJAff ip' cLK^^yt<^KV KATctK-eii^ivaVt TO<r«To/f etyctSeif iv-
r^vipcty i^vyyetvovTct, )d) vtto rm (Tuvovtuv ivJlatuovi^O'
fxivov, cfci io^Tctl^ovTet. nif, O Saturn ! <z.i;^ look on as an
intolevahle Things that thus tying at Eaje in his Purples^ the
Belcher Jhould thus luxurioujly riot on fo many Dainties^ and he
f renounced happy by his Acquaintance , by rcafon of his perpetual
Feajiing. Lucian Epifl, Saturn, v. '3. p. 403, 404. EdJt^
Rcitzii.
Calmly and Lnpartially reviewed, 5 5
Ncyw 'tis allowed, that thofe who thiis feparatc
from the true Church of Chrift, and fet up, or en-
gage in another Fa^fion or Party, in Oppofition t6
it, that hold Opinions really fubverftve of the
^Faith and Morals of the Gofpel, and who them^
felves do the plain notorious fVorks of the Flefh,
are to be accounted Hereticks^ and to be reje5ied by
Minifters and People. And in the Application of
this Rule there can be no Miftake, by thofe who
will be contented with the Scripture Notion of an
Here tick ♦, becaufe fuch a one is firft condermied by
himfelf^ poflibly by his Confcience, but certainly
by his Adlions, or perhaps by both •, and fo points
himfelf out, by the moft legible Chara^ers, to be
condemned, rejected, and caft out of all Chriflian
Communion. Here therefore the Power of the
Church and the Governors of it is limited. But if
inftead of proceeding againil Scripture Hereticksy
they create a new Sort of Herefy^ unknown to
Scripture, and condemn and excommunicate as
Hereticks^ good and pious Men, who neither re-
nounce God nor Chrift in Principle, or by Works ,
who believe in both, who receive the whole Go-
fpel Revelation, and labour and fludy, and pray
to underftand it, who introduce no corrupt im-
moral Do6trines, who live foherly^ righteoujly^ and
godly in the prefent Worlds and give ail the Evi-
dence of their loving Chrift in Sincerity^ and hold-
ing the Power as well as the Form of Godlinefs^ that
the bell Chriftians can do : I fay, if they treat and
rejedt as Hereticks fuch Perfons as thefe, merely
for different Sentifnents in Points of high Specu-
lation, or explaining doubtful Scripture Expref-
fions in a different Manner from them felves, or
becaufe they ferve God after the Manner that others
callHerefy^ and will not fubfcribe to the Creeds they
have chrifined vnch the Name of Orthodoxy^ nor
profefs
56 T^d* Cafe of Subfcripttoh
profefs their folemn Affent and Confent to them ;
*tis evident they can have no apoflolick Authority for
doing this',; but that they ufurp an Authority that
doth not belong to them, tyrannize over another
Perfon's Servants, condemn thofe whom the Lord
will receive^ caufe Divifions and Scandals them-
felves, contrary to theDodlrine they have received,
and, however they are dignified and diftinguijhed^zxt
to be marked and turned away from, by all that
regard and wifh well to the Faith and Honour, and
iPeace of the Church of ChrifV. I am not con-
fcious to myfelf of having mifreprefented the
Scripture Account of Hereticks, If any Perfon
will, /;; the Spirit of Meeknefs, teach me better, I
will gladly receive his Information : For I write
not for Vidtory, but Truth. One Thing I am
fure of, that if the Scripture Account of Herejy
had been but impartially confidered, moll of the
Difturbances, Divifions, Perfecutions, and Cruel-
ties, with which the Church in all Ages hath been
harrafled and torn to Pieces, had been happily pre-
vented, and mutual Harmony, Benevolence, and
Peace had been as extenfive BlelTings as the Name
and Faith of Chrift.
From what hath been faid I think it plainly ap-
pears, that the Apofties have left no fuch Direc-
tions about proving and trying thofe who are to be
admitted to the Office of the Miniflry, as are fuf-
ficienc to authorife the Governors of the Church, in
requiring Subfcription to their own Articles of
Religion, from thofe who offer themfelves as Can^
didates for that Office, and making thofe Articles
the Teft of their Orthodoxy, in the room oi the
Scripture or the Word of God ; but that all the
PafTages of Scripture cited, evidently and irrefra-
gably prove, that the Form of found JVords, deli-
vered by Chrift and his Apgftles, is, and ought
to
Calmly and Impartially reviewed. c^
io be the only Standard of trying others, and by
which alone all Principles and Perfons are to be
examined, and finally judged of.
And here Mr. White himfelf is with me, and
exprefsly owns, that Scripture hath no Warrant for
fuch Subfcriptions. For after having aflerted, that
the Apoftle 'plainly intimates^ and even injoins fome
Trial and Probation of thofe who are to be advanced
to the Miniftryy as well in Reference to their holding
the Myftery of the Faith^ as their keeping a good
Confcience (and I was impatiently expeding the
Proof of Subfcription) to my great Difappoint-
ment he adds : But the Form and Method of Pro^
hation not being determined^ that is evidently left to
the Determination of human Prudence^ and the Dij^
cretion of Church Governors \ and then the Subfcrip*
Hon JVay^ I gUefs^ may be as prudently taken as any
ether, ^
Ad has Res quam Jit perfpicax !
Infl-ead of the Warrant of Scripture he encouraged
us to hope for, we are at laft to take his Guefs
in the Jloom of it 5 and if that ihould not be
thought fufficientj are turned over to human Pru-
dence^ and the D if cretion of his Church Governors:
And his admirable Argument contains this ftridt
Demonftration j We have in the Scriptures fome
Warrant and Authority for Minifters fubfcribing
human Articles of Faith, as the Teft of their Or-
thodoxy in the Faith of Chrift, becaufe the Scrip-
ture determines nothing about this, or any other
Form of Trial whatfoever : Or, Scripture doth en-»
join the particular Method of proving the Faith
of Minifters by Subfcriptions, becaufe it fays not
one fingle Word about it. I told you. Sir, you
ihould fee Mr. White honeftly confefiing, that he
I hath
^ A^ptndifti p. 69,
jS ^he Cafe of Siibfcription
hath no Scripture IVarrant for his Doflrine of
Subfcription.
In like Manner the Champion. The /Ipojiks havt
not faid in fa many V/ords^ that the Governors of
'the Church jhall require Subfcription to a Set of ex-
planatory Articles.^ And though he pretends, that
they have from the Apoftles, notivithftanding^ ftif-
ficient Authority for fuch a Pra^ice^ yet as the only
Argument lie attempts to produce for this Autho-
rity, is, that becaufe the Apoilies command one
•Thing, they -have given us Authori-ty to do ano-
ther ^ or, becaufe they have given us one Rule,
and command<rd us to adhere to it, therefore
Church Governors-may introduce another; I muil
be excufed, if 1 pafs my Judgment on this Part
cf th^ ControA'<;rfy, and affirm : That Chrift and
!)is Apoilies have given, neither in exprefs Terms,
nor by any fair Implication, Deducflion, or Con-
iequcnce, any Power, ox Shadow of Power ^ to the
Cliurch, or Governors of it, to try the Faith of
any Perlons whatfoever by Articles of their own
making, or by any other Kind of Tefts and Stan-
dards of Orthodoxy, but the Holy Scriptures ;
which to all Chriltians, aad in all Controverfies of
Faith and DoLLriiie, is- and Ihouki be the Ible au-
thoritat'ive authemick Judge^ by which alone all
i^ieftions of this Nature fliould be- determined and
jLiecided. And what is the mod certain Inference
horn hence, is: That as to v/hat this Rule hath
left undecided^ every Chridian Ihould be left to his
vwn Senfe^ and the peaceable PoirefTion of his pri-
^jate Sentiments ; and that none have any Right
herein to didlatc to his Confcience, or make any
4iuthorit alive Deci/kn for him. And the Dilfenters
will henceforward think, that their Caufe is very
iecurca and not be eafily drawn into the Belief of
the
Calmly and Impartially • reviewed. 5r>.
the Expediency of a Pra6tice, that by the Dsfenders^,
of it is confefTed to have no Manner of direct
Warrant from Chrift and his Apoftles, and that,
after torturing and racking their Words, they can--
not draw, by any juft and rational Inierence, from
them.
I own with the Author of The Church of Eng-
land Vindicated^ that this is an important Affair^ *
and indeed fo important, that the very Being and
Purity of the Chrillian Faith,, the Liberty of Chri-
llians, and the Peace of the Church, depend on
the rightly deciding it; and I agree with him,
that this Importance alone is a good Argument a pri-
ori, that the Apoftles have left fame Direciions about
\ht Method of trying the Faith of Chriftian Mi-
nifters, and the Candidates for the Miniftry •,. and
that 'tis highly probable and reafonable to fuppofcy,
they iDGuld not omit to give Direciions in an Affair of
fuch Confequtnce to the Church ; and that, if the
Clergy's explanatory Articks of Faith, and the en*-
forcing Subfcriptions to them had been. a more pro-
per Tell, than the Words and Dodrine of Scrip-
ture itfelf, we fhould have had plain Dirediofls onu
this Head to timothy and l^itus^ amongft the other.
Advices that the Apoftle gave them .; and that he
would not have left a Matter of fuch. Confequence
merely to the Determinations of human Prudence^
and the Difcretion of Church GovcrnoKS^ as Mr.
White and the Church, Champion are pleafed to tell
us they have. The. 'dreadful Corruptions of the
Chriftian Do6lrine, Worfhip, and Morality, that
have been introduced into the Church, by this
very human Prudence^ and Difcretion of Church Go-
-vernors^ in making and enforcing their own Tefts.
of Orthodoxy in the Faith, and the horrible Per-
lecutions that have taken their Rife from hence^
I 2 mak^
»*
5 Ch.Zr.g.VirJ.^. 33,
6o ^he Cafe of Subfcrtption
make it more than probable, that the infpired
Apoflrles have given us fome certain explicit Rule
of Probation, which, if adhered to, would pre-
vent all fuch Abufes.
Mr. White indeed aflfures us, that though the •
Apofile doth enjoin fome 'Triak yet he leaves the Form
and Method of it undetermined \ * and the Champion^
to whom Mr. White is beholden, in like Manner
aflerts : Thefe^ 'viz, the Direiflions given by the
Apoflle how to preferve the Do6lrines of Chrifti-
anity in their original Purity, are all general Rules y
which are ordered to he ohferved by the Churchy and
the particular Methods of doing this left undeter-
mined. And when the Apojlle gave Rules to the
Governors of the Churchy no Doubt he dejigned they
fljould make ufe of Means proper to this End^ and
he did not fpecify them, * /. e. The Apoftle com-
manded the Chriftian Faith to be kept pure, and
gave Rules about it^ but hath faid nothing in par-
ticular about the Manner how 'twas to be done :
What then are his Rules good for ? Or, the Apo«
file gave Rules to the Governors of the Church to
maintain the Purity of the Faith, but did not fpe^
cify the Means how thefe Rules were to be put in
Praftice, or how the Purity of the Faith was to
be preferved. No ? That is very ilrange indeed,
and no great Compliment upon the Wifdom and
Vru(^^tx\cQ of this Apoftle. I fhould rather have
thought that he would have done, like all other
Me'fi of good Senfe^ in Affairs of any Confequence
to them, given particular Diredlions, as to the Man-
ner of keeping the Chriftian Faith uncorrupt ; and
that the Spirit of God, under whofe Infpiration he
taught it, would have fuggefted to him the proper
Means for this Purpofe. But thefe Gentlemen
would fain perfuade us, that all that the Holy
Ghoil"
t Peji. p. 69., • Ch> Eng. Find. p. 34, 35,
Calmly and Impartially reviewed. 6i
Ghoft hath faid, is : Keep the Faith in its original
Purity \ and in Anfwer to the Qjeftion, By what
Means muil we keep it fo ? only faid : nat 1
leave to the Prudence and Pleafure of the Clergy,
Non cognofco voftrum tarn fuperbum !
But they mufl: forgive me if I don't believe
them on truft ♦, yea, if I tell them I neither can,
nor ever will believe, that a good and merciful
and wife Qod could ever leave it to fallible, pre-
judiced, and paffionate Men, to invent and make
ufe of what Means they pleafed, to preferve the
purity of his Faith, and give them a CommifTioii
to try all fuch Expedients for this Purpofe, as their
Prudence Ihould fugged. The AfTertion itfelf,
that the particular Methods of doing this are left
mdeterniined, is abfolutely groundlefs ; and I am
forry Mr. tVhite and his Fellow- labourer are fo ill
acquainted with their Bibles, as to venture to af-
firm any fuch Thing. My New Tejiament moft
certainly and exprefsly determines the Rule of Trial,
$nd lays one down of perpetual Obligation in the
Chriftian Church, that is to fuperfede all other
Jlules and Forms whatever, ^o the Law and to
the 'TefiimonyT^ was the Language of God to his
people in old Times. If they fpeak not according
to this Word^ ^tis becaufe there is no Light in them, *
But the fFizardSy and the Peepers^ and the Mutter ers
were not for feeking to the God of Ifrael, and the
Law and the Teftimony was a Teft of Dodrine and
Worlhip that by no Means fuited their Principles
and Pradices. In the New Tefiament^ Search the
Scriptures, ^efe are they which teftify of me^ v/as
the Language of one who (hould beft know the
propereft Method of determining all Queftions re-
iapng to his own Perfon and Dodrine. And as,
on?
^ Jjalah, viii, 20, >' 7^^^j v. 39,
62 7he Cafe of Suhfnptioa
one great End of his Miflion was, to reveal lii^
Father's Will, fo he tells the Jeijos : If ye continus
in my TVords^ then are ye my Difciples indeed, and
ye jhall know the Truth.^ He that, rejetieth me:,,
and receiveth not my Words ^ hath one that judgeth
him, ^he IVord that I have fpoken, the fame jhall
jud^s him at the laft Bayj" And fpeaking of iiis
Difciples, he fays : 1 have given unto them the,
Words which thou gavejl me^ and they have received
them^ and have believed that thou didft fend me^
And, If a Man love me he will keep my Words,
He that loveth me not^ keepeth not my Sayings, and
the Word which you hear is not mine, but the Father^ s
which fent me," If I underftand thefe Expreflions,
and others like them might be mentioned, the
Meaning of them is : That Continuance in the
Words or Doffrlnes of ChriJ}^ thofe Words which
lie fpoke, and which he received from his Father,
and gave to his Difciples, and the receiving and
keeping thefe Words, is the true Chara^ierijiick of
a Chridian ; the only fure Method of underftand-
ing and knov/ing ^/j ^ruth, of efcaping the Con-
demnation of God, and manifefting our Affeflion
and Duty to Chrift : i, e. Chrifl's Word is the
only Tefl: of Truth, and 'tis the Duty and Honour
of Apoftles, Minifters, and all Chriftians, to abide
by and adhere to them. Hence St. Paul tells
timothy : If a Man confent not to. the wholfome Words
of our Lord Jefus Chrifl^ and the Do^rine according
to GcdlinefSy he is proud and knows nothing. From
fuch a one withdraw thyfelf^ And as he received
his Gofpel immediately from Chrift, he pronoun-
ceth a Curfe upon every one, whether Angel from
Heaven, or Apoftle upon Earth, v^ho fhould preach,
any other Gofpel^ befides that which he had preached!"
To
2 John, vili. 31, 32. 2 Ibid. xii. 48. ^ Ibid. xvii. 8..
^ Ibid. xiv. 23^ 24. . ^ I Tim. vi, 3,4,5,. f Gal. i. %iQfr
Calmly and Impartially re-vleweJ, 63
To all the feveral Churches that he planted, he
gave an exprefs Form of found Words, that they
were fteadily to adhere to. He commends the
Romans^ that they obeyed from the Hearty that Pat-
t-ern of DoBrine fjr ov Tra^sc^oS-zirf^ to which ye were
delivered up ^ to be entirely modelled and formed
thereby. He commands 'Timothy : Hold fafi the
Form of found Words which thou haft heard of me.
That good Things rrv naXrv Trx^oaixrocBriyiriv^ that gOod
Depo/it of found Words which I have committed
to thee, keep. ^ Or, as we elfe where render it :
O Timothy^ keep that which is committed to thyTrufly
avoiding prophane and vain Babblings^ and the Op^
pofitions of falfely named Science or Knowledge^ And
as there were evil Men and Seducers^ that were dc-
cervedthemf elves ^ and endeavoured x.o deceive others^
he exhorts him : But coyitinue thou in the Things
which thou haft learned^ and been affured of or con-
nrmed in, knowing of whom thou haft learned them J'
And ?i%Tmothy was to retain this apoftolick Form,
and depofit himfelf, and continue in the Things
he had learned of him, fo he was obliged to de-
liver the fame Things to others : The Things which
thou haft heard of me, amongft many Witnefjes^ the
fame commit thou to faithful Men^ TnroK at»3-pw7rotr.
Men of Integrity and Fidelity, who fhall be able^
Dcavoi, fit and qualified to teach others alfo} Thefc
Things he was to put them in mind of charging
them in the Frefence of the Lord not to contend about
Words^ as a Thing profitable for nothings and tend-
ing to the Subverfion of thofewho heard them} And
in his Inftrudtions to Titus^ he tells him, that an
eiTentlal Part of a Bilhop'sCharader was, to hold f aft
the faithful Word <i5 he had been taught^ that he might
he
^ Rom. vi. 17. 2 2 Vm. j, 13, 14. ^ ^ i Tim.vi,
20, * 2 Tim- m 13, 14;' J^ 2 ^im, ii. 2, - IbicL
■ii< ^h . r
64 7^ C^fi of Suhfcription
he able by found Do5irine^ both to exhort and cofi"
vince GainfayersJ^ According to thele apoftolical
Conftitutions, there was a Form, tutto?, a Mode],
or Pattern of Dodrine, after which thofe who
preached, and thofe who heard them, were to be
formed, to which they were dehvered over by the
Apoftle to be wholly molded and fafhioned by it.
This Type or Model of Doctrine, v^as compkaty
from which there was to be no Variation ; and
timothy and ^itus were to adhere to it, as knowing
from whom they received it 5 "vi^. from one who was
an Apofile not from Men^ nor by Men, i. e, by hu-
man Miffion and Authority, bilt by the MifTion of
Jefus Chrifl^ and God the Father who raifed him from
the dead. The Words he taught them' were the
wholfome IVords of Jefus Chrift % this Form of
found and wholefome Words which . they had
heard of him, they were to hold f aft, 'Twas that
good Depofet they were to keep with Fidelity them-
felves, which was committed to them with great
Solemnity, and in the Cafe of Timothy^ before
many JVitneffes^ in which they were to continue m
Oppofition to all the vain Babblings^ and the pre-
tended better Science of evil and corrupt Men,
and which they were to commit to other Perfons of
Fidelity and Integrity, that they might teach and
deliver it to others. To this the Bifliops and Church
Governors were to adhere, holding faft this fame
faithful Word as they had been taught^ that by the
found Dodlrine contained in this Form, they might
efFe6lually exhort and convince Gainfayers, And if
any would not confent to this Form of found Words ^
they were to be avoided as proud^ ignorant^ and con^
ceited Perfons, Yea, whofoever fhould preach any
thing elfe for Gofpel, befides that which the Apo-
Hie had taught, he was to be held accurfed,
Frairf
» 7iflf!t U 9,
Calmly and Impartially reviewed. 6 j
From hence 'tis evident, as the plaineft Expref-
fions can make it, that there is a particular Method
fpecified and abfolutely determined, how the Doc-
trines of Chriftianity are to be preferved in their
original Purity, and that the one only authorifed
Tejt of Soundnefs in the Faith, to EvangeHfts,
Bifhops, and Paftors, are the found Words of Chrifty
and not any other that Men may fubllitute in the
room of them ; and the Form of Dodrine taught
by his infpired Apoflles, that facred Bepofttum of
found Words, relating to Faith and Charity^ which
they originally committed to the Churches they
planted 5 in oppofition to unprofitable and dange-
rous Logomachies, the Commandments of Men, that
turn away the 'Truth, and all foolifh ^efiions, and
unprofitable and vain Contentions and Strifes. And
the Wifdom of that Holy Spirit, which infpired
the Apoflles, is evident from hence, in diredling
the Apoflles to lay down fuch an eafy, fhort Model^
or Plan of Dodlrine, as was to be a perpetual Rule
of judging concerning the Soundnefs of all
Mens Sentiments in the Faith of Chrifl. Hold
fafl the Form of found Words, in Faith and Love
which is in Chrifl Jefus, which thou haft heard of
Tne,^ T7rQTV7r(ti<Tiv e^s vyiocivovruv Xo'yuv,° TTroTUTrwo^tc -
fignifies a fhort, compendious, plain, and perfpicu-
cus Sumjnary of Things, in Oppofition to a prolix
and more explicit and particular Account of them;
and thus it well anfwers to the Word tutto;, the
Platform or Model of Do6lrine, which he fpeaks
of elfewhere, which was to be the Rule and Stan-
dard, with which every Thing taught in the Chri-
K ftian
" 2 ^im. 1. 14. • Efl autem wtotut^s'/j Aduinbratio
& Inflitutio brevis, quae «? i.> rvwcd fit, live TvnrsiiJ^a^y Sc
accuratiori uberiorique Traftationi opponitur. Utitur vto-
TUTTsotTiui Voce pro Praeformatione fuccinda ac perfpicua
D, Pauluf^ 2 Tim, i. 14. Fabric > ad Scxt. Empir. p, i. not. A^i
^ I 66 ^e Cafe of Subfcrlptlon
ftiap Church was to be eompared, and by which
it was to be judged of and determined.
" But 'tis faid that all thefe and the like Rules,
that are ordered to be obferved by the Church, are
general, and the particular Methods of doing what
• tbn enjoin is left undetermined.'' What is it that
they enjoin ? The Champion tells us, to preferve the
Doctrines of Chrijliamty, as far as in us lies^ in
their original Purity, Have we any Account of
thefe Doftrines ? Yes : From whom ? From our
Lord and his Apofiles. What Rules doth St. Paul
give aboiit prelerving thefe Doctrines in their ori-
ginal Purity? Why, he exhorts every Bilhop to
hold faft^ ro\) KOiToc rnv it^<x,^yiv TFirov Xoyev^ the faith-
ful Word^ as he hath been taught it himfelf, or in
his teaching others.'^ But why mufl he thus hold
fafi the faithful Word? Why, that he may he able^
by this found DoStrine of the faithful Word, to
exhort and convince Gainfayers^ i. e, to maintain
the original Purity of the Chriftian Faith againft
all Contradidion. This appears to me to be an
exceejing particularKulc^ exprefsly determining the
lylethod how Biftiops ar€ to preferve the Purity of
the Faithj in Oppofition to all heretical Oppofers,
without leaving it in the lead to the Suggellions
of their Prudence.
Again, v/e are to have but one Faith. ^ What
Fa^ith, or whofe ? The Faith infpired by the one
Spirit^ that excites the one Hope of our Callings
t^ghc by the one Lord^ profeffed in the one Bap^
iifniy and v/hich hath for its principal Obje<51: the
me God^ even the Father of all^ who is above all^
md through all, and in all. Where is this one
Faith to be found ? No where but in the Word of
God. Here, then is another particular Rule, how
to preferve \\\^, Faith in its Purity, viz. to have
no
^ CJ^, Eng-. find. p. p4, • fitus^ i. 9. P /</. ibid*
Calmly and Impamally reviewed. 67
no Other but that one Faith which the Word of
God contains, r.nd to go no where elfe but to that
Word of God to look for it -, and therefore not
to thofe Creeds and Articles of human Compofure,
which are as different from each other, as the
Perfons that made them.
Again : The Pajior and the People are not left
indifferent what the) are to teach and learnt How
then ? The Pallors are to take heed to their Doe-
trine. ' What Dodrihe ? Why that which the
Apoftle exprefsly ordered to be commanded and
taught i • the Things "Timothy was to fuggeft or
fropofeto the Brethren by the Apoftle*s Orders
the fame Words of Faith in which he had been nou^
rifhedup, and the Words of t\\d.t good Doff rine to
which he attained^"- n 7rap?iitcAou^r,H«^, which thou
thyfelf hafi followed or obeyed, /. e. received from
the Apoftle. They muft alfo hold fafi the Form
cf found mrdsy Whofe Form ? The Gentleman
Ihould have faid, the Form of found Words thoti
hafi heard of me, in that Faith and Love which is
in Chrifl Jefus ; even that good Depofit which he^
was to keep by the Holy Ghoft that dwelt in him,""
They w€re to fhew in Do^ri?ie Uncorruptnefs, and
to ufe found Speech that could not be condemned.^ In
whatDoclrine and found Speech ? Why,in that very
Dodlrine which wa§ committed to the Apoftle by the
Commandment of God-,'' in that pradical Doaririe,
which the Apoftle had been inculcating-, and not
in Jewifh Fables and the Commandments of Men, nor
in foolifh ^efticns, nor in vain and unprofitable
Contentions and Strifes. So that the particular Way
to maintain the Bo£frine uncorrupt, is for Paftors
to teach what the Apoftle hath taught them, what
they have learnt from his Words, the Word that
K2 he
>!T;/«;,i.9. ' irim.'\v.\6. « Ibid, ver.i I. abid ver.6.
« Z Tim. i.l 3, "" Ibid. ver. 14. > fifuff ii. 7,^, ^ Ibid, :. 5.
68 T'he Cafe of Subfcription
he received hy Commandment from God, That Form
of Do6lrine which he gave them, is God'^s good
Depoft committed to them, that pure and incor-
ruptible Treafure, they fhould keep with the ut-
moft Fidehty, /. e, which they (hould adhere to
as the Stan(iard of their Dodrine, and Rule of
their Preaching.
As to all the People, the Direction is equally
explicit and particular. They are exhorted to Sta-
bility in the Faith. What Faith ? What that which
hath been taught by Church Governors fince this
Exhortation ? I can't tell, till I know where they
live, or what their Faith is. But let the Apoflle
determine. As ye have therefore received Chrifi
Jefus the Lord^ walk ye in him^ rooted and hiiilt up^
and ftablifhed in the Faith as ye have been taught y ^^
either by the Apoflle himfelf, or fome other di-
vinely infpired Perfon. In the Faith they had
thus received, they were to be eftablifhed, and to
be no more like Children toffed to and fro^ and car-
ried about with every Wind of Doifrine^ sv m xu^stoj
Twu avS-pwTTwv, by a Set of Dice-players in Divinity^
iv Trccvov^ytoc TT^og mv fM^o^iiocv rrig irXocvAq ^ . cunningly
end fraudulently cogging the Dice, and playing upon
ethers falfe Do^rine^ in order to circumvent them
into Error,
'Tis aftonifhing to me, how any Writers of
Integrity and Credit can quote all thefe Paflages
of Scripture, and yet gravely tell the World, that
ihefe are all general Rules , which are ordered to be
obferved by the Church *, when every one of them
evidently and particularly confronts and condemns
the Pradice of fubftituting the Do6lrines of Men
in the room of the Dodrines of the Word of
God, of fetting up any other Form of found
Words, as the Teft of Uncorruptnefs in the Faith,
than
J Cokf, ii. 6, 7. * B^h, iv. 14.
Calmly and Impartially ren^tewed, 69
than what that contains ; and is an Admonition to
adhere to the apoftolick Form, and no other ; and
to call the Rules, which thefe and the like Texts
contain, general Riiles^ and to affirm that they
leave undetermined the particular Methods of pre-
ferving the Purity of the Chriftian Faith, may
ihew the Inclination and Wifh that this was the
Cafe, but will appear contrary to the mofl evident
Fad, by every one that confults them. And I
think the Heart of Man can't invent a more clear
and particular Method of preferving any Dodlrine
pure, than this : I have delivered this Dodrine to
you, as I received it from God, in a plain, eafy,
and fhort Form. Hold faft this Form^ and with-
'draw from all who will not confent to it.
But he is pleafed to let us into greater Wonders
■yet, and not only tells us, that the Apoftle gave
Rules without fpecifying the Means proper to the
End for which the Rules were calculated, i, e, cer-
tain Rules which were good for nothing, or good
■ for nothing but to promote this fukle Dice-playing
in Divinity ; but that // would, have been impqffible
for the Apoftle to have given particular Rules about
■ Things of this Nature -, " f. e. it would have been
impoflible for the Apoftle, under the Infpiration
of the Spirit of God, to have given particular
Rules, to maintain and propagate the Truths of
Religion, and to preferve the DoClrines of Chri-
ftianity in their original Purity. What ? Was it
it impoflible for the Apoftle, under the Influence
of the Spirit of God, to deliver the Dodirines of
Chriftianity in a plain intelligible Manner ? If not,
then it was poflible for him to deliver as plain a
Rule, and to fpecify as certain Means to preferve
thefe Do6lrines in their Purity ; becaufe there is
one .very obvious Rule, viz, to adhere to thefe
Do6lrines
*jo *The Cafe of Subfcription
Doctrines in the plain intelligible Manner the Apd*
ftle hath delivered them, and try all human Opi-
ftions by them ; a Rule this, which will anfwer its
End while the World endures; and this Rule the
Apoftle hath aftually given, in Spite of the Im»
jyolTibility of it.
But why impoflible ? He anfwers : Eecaufe tbefe
JRuks muft change and vary^ according to the Varia-
$im of Times and Circumjtances, But how doth the
Variation of Times and Circumitances affedl the
Methods for preferving the Purity of the Chriftian
Faith ? Is that Faith fufficiently explicit and clear ?
Produce it then as it is, in its own native Simpli-
city and Purity, and it will always prevail with
honed Minds, without any other Methods what*
foever. Is it ohfcure and intricate ? What Methods
can the Governors of the Church take, to render
"what God hath left obfcure, more clear and in-
telligible ? Is it true ? There is but one poflible
Way of preferving and defending Truth, and all
other Methods of doing it are fpurious and unna*
tural. Plain Truth is the bed Difcoverer of every
Thing that is oppofite to it. Bring Falfhood to
the Light of it, and it will inftantly appear Falfe-
hood. Try Herefies and Errors by the Standard
of found Dodrine, and their Enormity will in-
irantly become vifible. They need no other, and
in no Times or Circumftances can have any other
Method of difcovering their Bafenefs, but th^
tmch-flom of God's Word that is to try them.
piiferences of Churches, and Circumftances, and
Times, can make no poflible Alteration. Preferve
this facred Teft, this true Touch-ftone, all is fafe,
and there can be no Deception or Impofition, nor
any Corruption of the Chriftian Faith, but what
may be immediately convi6led and confuted. For
whether there be fev/ Herefies or many Herefies j
Calmly and Ihnpartially reviewed, 7 1
Sodnian^ or Ar'ian^ or Athanafean^ or Sahellian^ or
^ritheijiick^ or Arminian^ or Lutheran^ or Cahin-
(/ikk^ or Pcpijh Herefies, this fingle Rule is uni-
verfally applicable to them : Hold faft ihe Apofik*s
Form of found Words. Judge all thefe Herefies by
them, and whether they be in this or the other
Church, in that of England or Scotland^ or Rome^
their Diflbnancy with this Model and Form will
inftantly appear. And ifany new Herefies, /<?/• wbkb
we hcFue now no Nantes ^ ihould appear in any future
Ages, view them by the fame Model, and their Dif-
agreement with it will be immediately difcerned.
And if this Model be inviolably preferved, 'tis
as impoffible the Purity of the Chriftian Dodrine
fhould be loft, as that the Light fhould perifk
while the Sun ihines, or a Man fhould be blind
whilft he hath the full Ufe of his Eyes. But if
you change and vary this fingle Rule, accord-
ing to the Variation of Times and Circumftances,
and fubftitute one while Athanaftus or Arius^ at
another. Pope Fins and the Council of '^rent^ at
another, Luther or Calvin^ and at length ne Cham-
fion^ and Mr. White ^ and their refpedlive Doc»
trines, for Chrift and Paid^ and the found Words
they taught J 'tis evident that very different and
contradifiory Do6trines will be introduced and
taught, and the Dodrine of Chrift and Si. Paul
will be obfcured and corrupted as the other gain
Ground and prevail \ and we fhall be in Danger
of being tcffed to and fro^ and carried aloiit with
every Wind of Dc5irine^ juft as the Gamefters
fhall throw their Dice, and cheat us out of our
Underftandings and Confciences.
Befides, as Mr. White and his Fellow Labourer
have found out a Catholicon^ or univerfal Remei^
to keep all Sorts of Herefies out of the Church,
that ^bmt Sficifick Qi Subfcriptioi), mixed up
with
7 2 - ^he Cafe' of Subfcription
with the Bitter of certain Penalties, and '/M
Sweet of fome good comfortable Emoluments,^
equally proper for one Church, and for another
Church, and for every Church, and for all Times
and Seafons, Climates, Countries, and Conftitu-
tions throughout the World, and by which, it
muft beconfeffed, they have wrought fund ry very
remarkable Cures; 'tis abfurd to tell the World,
•that 'particular Rules mujt change and vary accord-
ing to the Variation of 'Times and CircumftanceSy
when delivered by an Apoflle, when they them-
felves have a particular Rule, which they fjit and
apply to all Variations of Times and Circum-
ilances, and allow to be equally proper for one
Churchy as for another. They pretend to have
one Form of Dodlrine, and in order to preferve
this pure^ and to exclude all out of their Church
who do not hold it, they are for enforcing a fo-
lemn Subfcription to it. If a Socinian, Arian^ or
Arminian would enter into their Miniftry, or
whatever be the Herefy and Enthufiafm they
hold, their Language is : Subfcribe, Sir, to our
Articles •, that by this Means they may difcover
his Want of Orthodoxy, exclude him from'
the Miniftry amongft them, or make him add
Hypocrify 10 his Herefy, Now if this particular
Rule and Method be proper to preferve the Faiih
of their Articles pure and uncorrupt, then it will
follow, that fubfcribing to any other Form is
equally necelTary and proper for the fame End,
and that therefore a Subfcription to the Doctrine
of Chrilt and his . Apoitles, in the Words in
which they have delivered them, will be an equally
proper Method to preferve their Doctrine pure
and uncorrupt j and this particular Rule and Sub-
fcription v/iil be equally applicable to, and effec-
tual in all Cafes j and it was no more impofiible
" ^ " for
Calmly and Impartially revle'tved. y^
for Chrift and the Apoftles to have laid down this
particular Rule, than 'twas impofllble for them ;
and no other Reafon can be imagined why they
did not lay it down, but either that they were
not wife enough to think of it, or that they did
not apprehend this particular Rule expedient and
neceffary.
*Tis at firfl: View fomewhat furprifing, to fee
Men, who profels themfelves Chrillian Divines,
labouring with fuch Earneftnefs, to prove their
own Religion to be an incompleat imperfect Scheme^
and the great Authors of it to be defedlive in com-
mon Prudence ; or rather crafty fubtle defigning
Men ; who, afraid at firft openly to own the
Scheme of Power that they really aimed at^
have by general Rules, and in a covert Manner^
tho' plainly enough, intimated it to their Suc-
celTors^ left them to build upon their Foundation^
and bring to Perfedlion, what theCircumftances of
theTimes would allow them only to give the pro-
per Intimations and Hints of. For if thefe Gen-
tlemen are to be believed, the Apoftle hath given
all Power into their Hands, and left it ioXd-^j to
their Prudence and Direftion, to make ufe of
whatenjer Methods they think fit to preferve what
they call the Purity of the Faith. For thus tht
Vindicator of the Church of England exprefsly
tells us \^ When the Apoftle gave Rules to the Go-
vernors cf the Churchy no doubt he dejigned they
fhotild make ufe of Means proper to this End. And
as he did not fpecify them^ it is evident^ that he left
it to them to make ufe of fuch Means as they fhoiild
judge proper. All the Texts commanding them to
preferve the Faith of Chrift whole and entire^ are
fo many Warrants for making ufe of all the Ex-
pedient s^ which the l>iature of the ihing requires^
L ffr
* Ch. p/'Eng. Vind. p. 35.
^4 ^^^- Cafe of Subfcrlptton
cr human Prudence juggefis. And from hiiii Mr.
White : ^ The Fo7in and Method of Probation not
hcing determined^ that is evidently left to the
Determinaticn of human Prudence^ and the Di-
7'eufion of Church Governors. A very modeft and
ivjmble Allowance this! The Governors of
the Church muft make life of fuch Means as they
judge proper^ and they have many Warrants from
the Apoille himfelf to make ufe of all the
Expedients ivhich the Nature of the Thing re^
quires^ or human Prudence fuggefis. So that if
hum.an Prudence fuggefts fuch Expedients as the
Nature of the Tiring doth not require, the Apoftle
warrants them to make ufe of them. They are
the fole Judges of what is proper, and every
Thing is to bend and fubmit to their Prudence.
But God forbid this fhould be true, for the Credit
of the Apoftle, and the Flonour of our common
ChriRianity !
For if indeed it be fo, as thefe Gentlemen tell
lis, that the Apodle harh left it to Church Go^
vernors to make ufe of all fuch Expedients,
which human Prudence fu2:G;cf}:s3 then it will fol-
\o\\\ that Churcli Governors are warranted by
this Apoille to make ufe of the moll unnatural
impious Means of preferving the Purity of the
Faith (which the Nature of the Thing difclaims
and abhors) provided they fhould judge them pro-
per, and their human Prudence fl:50u]d fugged
the Neceffjtv of them. 'Twould be difficult even
for Invention itfelf to give a worfe Chara6ler of
tht Apoille than this; and if I thought that he
deferv.^d it, 1 would henceforward have nothing
TO do with him, fnouid be an Enem.y to his Prin-
ciples, and think myfelf bound, by all the Re-
gards I owe to Truth, Religion, Righteouf-
nefs.
Calmly end hip art tally reviewed. 75
nefs, and the common Liberties of Mankind, to
make the ftrongeft Oppofition to him I was ca-
pable of. For if this Account of him be true,
then if Church Governors fhould think all the
iniquitous Means of Perfecution proper to pre-
ferve the Purity of the Faith, and their human
Prudence fhould fugged to them, that Imprifon-
ments, Confifcations, Mutilations, BaniHiments,
Halters, Fires, Faggots, Crufadoes, MafTacres,
Inquifitions, and the like Methods, were proper
Expedients to promote this End ; it feems that
all the Texts of Scripture that command the
preferving the Faith of Chrift whole and entire,
are fo many Warrants for making ufe of all thefe
Expedients ♦, and that if any one fhould objed, that
thefe are Expedients which the Nature of the
Thing doth not require, this Anfwer mud con-
tent us : The Governors of the Church have nu-
merous Warrants for them from St. Paul^ becaufe
they judge them proper, and their human Prudence
fuggeils them.
But St. Paul was a wifer, and an honeiler Man •,
and thus to reprefent his Character and Doclrine, is
to do thehigheftlnjury to both. Where is there, in
his Writings, a fingle Intimation of this Kind, that
God hath turned over the Chriftian Church, and
delivered it into the Hands of Men, whofe Pru-
dence and Difcredon, I am. forry to fiy it, have been
fo often, and in lb many Ages, only employed to
enflavc Mankind, and aggrandize themfelves? Men
that have kindled a Fire in the Church, and, inftead
of Shepherds and Governors, have, as all will allow,
been too frequently the mercylefs Deftroyers of
the Flock of Chrifl ; Men, who under Pretence of
preferving the Purity of the Faith, have often cor-
rupted k, and by the Means their Prudence hath
L 2 fuggefled.
jb ^be Cafe of Subfcription
fiiggefted, have introduced and eftablifhed the
mod palpable Abiurdities in the room of it. Is
their Prudence to take place of all other Con-
iiderations human and divine ; and that Rock^ on
which the Chriftian Faith and Church are built,
and againii 'which the Gates of Hell Jhall not pre-
vail^ at laft difcovered to be nothing better than
human Prudence, and the Expedients fuggefted
by that Prudence ? Is Chriftianity at length
become a Matter of mere human Policy,
to be defended by human Subtlety and Art,
or by Secular Power and Violence P Are we thus
entered into the Tents of Mahomet^ and afraid to
truft the Do6lrine of Chrift to its native Strength,
to its own proper Evidence, and the all-powerful
Protc6lion of the Providence and Grace of God I
I am more than ever convinced of the Unrea-
fonablenefs and Iniquity of this Subfcription Scheme^
when I confider the dreadful Lengths to which it
tarries the Defenders of it ; drawing them not
only into Affertions that carry in them the moft
iiijurious Reflexions on an infpired Apoftle, and
the Doftrine delivered by him ; but forcing them
into Conceffions, that juftify, not only the Ex-
pedients that Papifts make ufe of to opprefs the
Proteitant Religion and Liberties, but which
Mahometans themfelvcs employ to eflablifh their
own Impoilure, upon the abfolute Ruin of the
Chriilian Name and Religion.
■ And upon the Whole, as the Apoflles have no
"X'here (aid in fo many Words^ that the Governors
cf the Church fJjall require Subfcription to a Set of
explanatory Articles^' nor given them any Power to
make thofe explanatory Articles, the Tefts of
Soundnefs in the Faith of Chrift:, which they re-
c-eive-d from him, and delivered in his Name ; 'we
ccnnst
f Ch, f/Er,^ VlrJ, p. 41-
Calmly and Impartially revieuoed. jy
iannot pqffibly have any fufficient Authority for fuch
a Praifice. The Orders to examine and prove are
fpecial, particular, and exprefsly determined. The
one great Rule of Trial is unalterably fixed, and
the Means not /^//, as they cannot be with Safety
to the Chriftian Faith, to the Birefiion of any
mortal Men. The Means and Methods of dif-
covering who are found in the Faith y and who are
not^ are precife, and immutably ordained by an
Authority more than human, and can't alter as
Times and Circumftances alter ^ or as Herejies are
few or more numerous^ or as the Craft or Cunning
of Men makes it proportionably more or lefs difficult
to difcover their Sentiments^ And therefore^ when^
ever the Governors of the Church judge the Times
and Circumjiances to be fuch, as to fet up an In-
quifition into the Confciences of Men, and require
this particular Method of Subfcription to unfcrip-
tural Articles, to carry on this unchriftian and
iniquitous Scheme ; they a5i without any Shadow
6 f Authority^ and in Contradidion to the very
Method prefcribed by the Apoftle, to examine and
try whether we ourfelves or others are found
in the Faith,
Chap, IIL
The PraBice of the primitive Church on this
Head^ conjidered^
N' QT content with Arguments, the Champion
pleads Prefcription^ and tells us, that // we
hok iujo this Prakice of the primitive Churchy we
7? ^he Cafe of Subfcription
find they made ufe of this very Method of Suhfcrip^
tion ; ^ and becaufe he was not at leifure to pro-
duce any thing of his own, mod learnedly refers us
to Mr. Bingha-m^s Antiquities. Well, let MwBirfg-
bam be produced. He tells us, that the fourth
Council of Carthage, that met A. C. 398, prefcrihes
a particular Form of Examination^ by way of In-
terrogatories^ to the Bifhop that was to be ordained.
What then ? How doth this prove that they made
ufe of this very Method of Subfcription^ as he un-
dertook to prove ? Why, Examination by Interro-
gatories, is with every honeft Man equivalent with
Suhfcription, Suppofe it is, doth every honeft Man
that honeftly anfwers a Queftion, fubfcribe to it ?
We did not want to be informed that the primitive
Church examined the Candidates for theMiniftry,
but that they forced them to fubfcribe to fome ex-
planatory Articles or Creed. But there is not a
Word of this in the Canons of the Council of
Carthage, And fuppofe there was, doth he think
we will take the Council of Carthage^ held at the
Clofe of the fourth Century, for the primitive
Church? And doth he not know that there is even
fome Queftion as to the Truth and Authenticity of
thefe very Canons ? Whether he did or did not
know it, why did he quote them upon us as Au-
thorities ?
The other Authority is from an Edi<5l of Juf-
iiniany who lived fo low down as the fixth Century.
And what doth he fay ? Why, that he who ordains
n Bijhopj Jhall demand from the Per Jen to be ordained
a Libel fubfcribe d by hitnfelf, containing a Coyifeffion
of the Orthodox' Faith^ i. e. the Perfon to be or-
dained ihall make his own Confeffion^ and fubfcribe
it.
8 Ch. Er^g. Vivd. p. 42^ * ATaiTH^^cfi tfii ^ore^c\^
'^i9i«f. Novel, 137, p. 364. Edit. Her., Steph. 1658.
Calmly and Impart inlly reviewed. j^
it.: But what hath this to do with the modern
Method of making tlie Perfon to be ordained to
fubfcribe a Creed ready drawn up to his Hand by
others, and which he had no Share himfelf in
making of ? This was what he fhould have proved,
in order to juftity the Pradlice of Subfcription in
the Church of England. Juftinian^s Novel is ra-
ther a Juftilication of the Manner of Ordination
amongft the DiiTenters, who don't impofe their
own Confeffions on the Perfons to be ordained, but
defire them either to give in their own ConfefTion
in Writing, or to read it publickly in the Congre-
gation, before whom they are to be ordained.
Thanks to the Gentleman for this kind Teftimony
in Proof of the Antiquity of our Method of Or-
dination. What now is become of this fame
Pradice of the primitive Church ? Of his two
Proofs, one is not earlier than the fourth Century,
and that fays not a Word about Subfcription ; and
the other is fetched out of the fixth Century,
and vindicates, not the Pra6lice of the Churches
Method of Subfcription, but of the more jufi: and
equitable one made ufe of by the DiiTenters, in
the Manner of their Ordinations. So that as yet
we are fafe, as to the Quarters from whence we
v/ere made to fear our greateft Danger, "viz. Scrip-
ture and Antiquity,
The Cafe of Syne/ms^ a Platonick Philofopber,
chofen Bifhop of Ptokmais, in the fifth Century,
A. C. 420, 1 think evidently proves all that I want
to prove, mz, that even at that Time there were
no publick Creeds drawn up by the Church, Sub-
fcription to which was made a conllant necelTary
Condition of Ordination •, becaufe had there been
any fuch Condition, Syne/ms could not have com-
plied with it, fince he exprefsly denied the com-
monly received Notion of the Refurrt^ion^ and
looked
So 7he Cafe of Siibfcnption
looked upon that Do6brine as a Sort of a myjlicat
inexplicable 'Thing *, and fays, that he was far from
agreeing with the Vulgar in their Opinions^ that if
be was called to the Priefthood^ he durfi not diffemble
his SentimentSy that he called God and Man as Wit^
neffes to this^ that his Tongue fiould never differ from
his Mind *, that he would give no one Reafon to fay
of him that he fnatched an Ordination without difco-
vering himfelf-, and that if after this Declaration^
which he would not have concealed^ they would make
him a Bifjop^ he would fubmit to the Neceffity, '
Now as Synejius was not ordained, moft certainly^
without any ConfefTion of his Faith, 'tis as cer-
tain he could not, and did not fubfcribe to any
of the received Orthodox Creeds of thofe Times,
in which the Article of the Refurre6lion is almoft
univerfally found ; becaufe this would have been
a notorious Inftance of that Diflimulation, which
he thought was difpleafing to God. And there-
fore I conclude, that Synefius, according to the
ancient Cuflom, delivered in his own ConfefTion
of Faith, and that though he omitted to declare
his Belief of the Refurredlion in it, it was borne
with, out of great Efteem for the Man, and in
Hopes that at length he might fee, and be brought
to the Acknowledgment of this Truth. And
though 'M.X.Bingham alTerts, that the general Prac^
tice
I'cLVlCt ®iO]/, TAVTct CtV^^S<i-7f'6^ fJ.Ct§TVfOUa.t AoyfxetTd.
<f\i ««, i-TniAvyeKToixcLi, «/£ ^ctaicttTei lAot T^of 7\w yharlcfy
r\ yyuuii. OvTco hiycav et^iUKeiV otfxctt 0sw. Ov ^■hKqij.cx.I
J^iKiLTctKiKeif^^dii Tivt 'TTi^t i^.n \oyoy, «? ctyyo»^6i^ n§7ra,(^a.
*Tny X«foToj//cti/ « cTg 7«T.'t'J' osLVi^coy yivo/xivay, ATif
0 08OJ, vjo^vs-ofAAi T«y sit,\'ckyKy]V' Synef. Epiji* 105.
Calmly and Impariially revle-wed, 8 1
t'ue of the Church was to require AJfent and Sub-
fcription to the Ride of Faiths before Oj'dination^ ^
yet he hath produced no Fadl to prove it, before
Jiijiinian's Edifl juft mentioned ; and even that
relates to the dehvering in their own ConfefTion
figned, and not to their fubfcribing any pubhck
Creed, eftabliflied by the Church, as a general
Rule and Tefl: of Orthodoxy.
But both the Methods, of examining the Per-
fons to be ordained by Interrogatories^ and obli-
ging them to give in 2i particular Confejfion of their
Faith ftgned^ are comparatively modern ; of which
there is little or no Mention in the ancient Chri-
flian Writers. The primitive Method was quite
different, and much more efFeiftual. What this
was, we may learn from feverai ancient Writers.
St. Clement^ ^ in his Epidle to the Corinthians^
tells them : Our Apoftles knew^ by our Lord Jefus
Chrifl, that there would be a Contention about the
epifcopal Name^ or Office : That for this Caufe^
through the perfeEl Foreknowledge they received^ they
conftituted the forementioned Bifhops^ and then re-
gulated the Manner of their future Succeffiion ; that
when they were departed^ other approved Men might
Jucceed into their Minijiry, Such therefore as were
appointed by them^ or by other worthy Perfons after
fhemy with the Confent of the whole Churchy and
M wha
^ Antiq, B. 4. p. 120.
^ Yitti 01 eLTOToKot ii/L^" iyvacTAV i/liA T» KveiH iijuu^" I«a*K
Xe«r», OTl ieXf %TCU iTt T\i OlfOfJL<tT@- THi's'TrKrKOyrVi' tflioL TOJJ'
tLuu owj tIw euTtctVy'Tr^yvcoffiv «A.«90T«? 7ZKeicLVi KctTi7i]<TctV
7iSi 'TT^ei^il/^^a^, iy (J-iTct^V iTTiVOyXw cfliJlcoyM-lTtV, OTTCO^ IctV
iLOiyt.n^U(TlVi <f\ldLj\i^UVTdLl iTi^l J\id\oy,l^ct(TfdfyOl etVtP^i^,
tIjj KeiT\i^yia.v auTCdV. T»f ouw KATct<reL^ivTct^ vrt tKHVxy,
T« Xe^rs ^J.ifJ^p7V^t)ySpM^Tl -TTOKAOl^ 'XJ^VOli UTO -TTAVTiOVt
•7»T«f K SitKcucoi vofj.i^o^ A7r9Q<it,Ki\K^Tni heiT^^y'*Ai. Cle-
ment, EpiJ}. I. C.44,
St2 ^'he Cafe of Suhfcriptm
i:^ho have miniftred without Blame to the Flock of
Chriji^ and had for a long Time the univerfal Ap-
f)r9bation, jhould not be removed from their Service,
The ^'Joy.i'xK<ry^svoi were the approved Men, Perfons
well known to others, of Reputation and Cha-
rafler, arwii fuch as the whole Flock were ac-
quainted with, and gave their Teftimony in Fa-
vour of.
So St. Cyprian: "" God commands the Prieft to he
placed before all the Congregation ^ i. e. injlrucls and
JJjews usy that facerdotal Ordinations Jhould not be
made^ without the Affiftance and Confent of the Peo-
ple ; that by their Pre fence the Crimt^s of bad Men
^my be difcovered, or the Merits of the Good decla-
red-^ and that the Ordination may bejufl and lawful^
which hath undergone the univerfal Examination and
Judgment. And this, as he farther remarks, was af-
terwaKls obferved, by Divine Command, in the A5ls
cf theylpojlles. For when ^n Apojile was to be or-
dainedin the room of ^judsis^ Fqicy fpeaks to the People
who were met together^ and the Choice was made
out of thofe v;ho had been Companions of the
Apoftles, all the Time that the Lord Jefus went in
and out amongft them. And when the Deacons
were -ordained, the Apoftles ordered the Multi-
tude of the Difciples to look out av^^cct; sg y^wy
jLca^Tu^cu/Afuo'j^, Men amongft you of good Report^
iox whofe good Chara6ler they themfelves could
witnefs. And the People were all thus carefully
dud cautioiijly called together in the Tranfatlion of
ibis Jffair^ that no unworthy Perfon might creep
into
^ Coram omni Synngogn jubet Deus ccnflrtal Sacerdotem,
3. e. inllruit & ollendit Ordinationes Sacerdotales non Jiifi fub
Populi alliftentis Confcientia fieri opartere-; ut Plebe pfa^ienrc
vel deteganturMalorum Crimina, vel Bonorum Merita pracdi-
Aencur.et fit'Ordinatio julla & leguim.i, qux omniumSuiFra^io
Calmly mid Impartially- reviewed. 85
n
into the Service of the Altar^ or the epifc opal Station. ■
This was the truly primitive and apoftolick Me-
thod of obtaining Satisfadion as to the Charaders
of the feveral Officers of the Church; and as it
was an extremely prudent Method in its own Na-
ture, fo it was almoil univerfaily pradtifed •, and
even fo low down as the Times of Cyprian \ for as-
he farther remarks : This MetM is to be obferved
and kept up as a Divine Tradition^ and apoftolick
Pra^ice^ which is now the Cuftojn amongft us^ and
throughout almoji all the Provinces \ that in order
to the rightly performing Ordinations^ the neighbour-
ing Bifhops of the fame Province floould meet together
at the Place where the People dwells over whom the
Perfon is to be ordained^ and that in the Prsfeme of
the People the Bijhop fhould be chofen^ becaufe they
fully knew how each Perfon lived, and were w ell ac-
quainted with every one's Manner of ConverfationJ^
Origen ^ alfo hath a like Obfervation.. /;? tho'
ordaining a Prieft the Prefence of the People is alfo
Tiecejfary^ that all may. know and be certain y. that h^
M. 2. '^hox
^ Quod utique idcirco tarn diligenter & caute convocat»
Plebe tota gerebatur, ne quis ad iMtaris Miniilerium, vel ad
Sacerdotalem Locum indignus obreperet. Epijh 6j.
" Propter quod diligenter de Traditione Divina & Apoftolica
Obfervatione fervandum eft Sc tenendum, quod apud nos quo-
que^ ^ fere per Provinsias univerfas tenetur, urad Ordinati-
ones rite celebrandas, ad • eam Plebem, cui -praepofitus ordi-
natur, Epifcopr ejufdem Pravinciae proximi quique conveniant,-
& Epifcopus delegatur Plebe priefente, quas fingulorum Vitam
pleniflime novit, & uniufcujulque Adlum deejus Converfatione
perfpexit. Id. ibid.
p- Requiritur enim in ordinando Sacerdote Sc Praefentla Po-
puli, ut iciant oranes & certi fmt, quia qui prsftantior eft ex-
omni Populo, qui doftior, qui fanaior, qui in omni Virtute
eminentior, ille elegitur-ad Sacerdotiuna ; & hoc adftante Po-
pulo, ne qua poftmodum Retradatio cuidam, ne quisScrupulus-
refideret. Hoc eft autem quod &■ Apoftolus prxcepit in Or-
dinatione Sacerdotis, dicens : Oportef autem ilium & Tefti--
ir.Qt^iu-m habere bonum ab his qui foris funt. Ccfmncnt. in
Lsvit, p. 216. Edit. Bencdi^.
S4 ^he Cafe of Stibfcriptim
who is chofen to the Priefthood is more excellent than
the rej}^ more learned and holy^ and eminent for all
Virtue ; this muft be done in the Prefence of the PeO'
pky that there ?nay be no Room for after Retraoiation
or Scruple ; zvhich is what the Apoftle commands in
the Ordination of a Priefi^ faying: He mnft have
a good Teftimony from them that are without.
In hke Manner the Apoftolical ConftitutionSy
inftead of prefcribing Siibfcriptio7ts and Interroga-
tories to thePerfon to be ordained, order thaf^ he
jhall he iinhlameable in all Things^ and chofen by all
the People upon Account of his fuperior Excellency ;
that' when he is named and acquiefced in^ the People
fhall meet together^ with the Prefbytery^ and as many
Bifioops as are prefent^ on the hordes Day^ and ftg-
mfy their Confent ; that he who is chief among fl
them fhall ajk the Prefoytcry and the People^ if that
is the P erf on they demand for their Ruler : And
when they have ftgnified their Confent^ he mufi afk
them again^ if they all bear him Witnefs that he is
worthy this great and ^ excellent Authority ; whether
he hath been rightly cbfervant of the Duties towards
God ', if he hath maintained Juftice towards Men ;
if
ct^icavrQ', crwjzh'jcov o Act©- ay^^- 7co 'j^iff Cunetct) }t) Ton
'WH^vatV iTnaiCCTTCI^, cVHUS^ri KVeiCf<,iU (flwd):PQKeiTC;>» O cAs
cLVTO^ i^iVt 01/ CttTCl'Tctt e-li cipyjVTa,. >di ZTlViViJetVTmf Tf OO"-?
€^5pfy7ct7<y, « /xeifTvcoiTa.1 vttq 'jra.vrcov ei^ioi eivcit tjij //5-
ydLK)H rcLVTiii £) y.cty.'Trpj.i Viyiy.avicLii et ta >ca,Tct rm ei^
OiOv uvTs-j <i.v(jtC&:ccv Jtarco^d-c-jTcti, a ja, Tr^oi ctiz-S-fcy-jf^^ c/1/-
KcllcL '7ii(^vKcfA.7ctlj ei TO. HtLroi. TOV Ol)tOV CtUT« tLCtKOi^ UKOVC~
y.cncL ci\iid-e-:cLV , ctAA* a Kctrct TfoAH-d/y i^ct^TV^YiffcLvrcdV
'TOi'iTOV aVTOV f-.Vcf/, fc'? STT/ cf^ IKCL%'Y] 0£iy, >U X^l^CO, TTCtOOnO^
<f[\i?^cLd\il )^ Tit hyiki Ylifiv/y.cLTciiX^ "TreLVTccv 7eov cty t:-^v iy Xoi-
TdpyiKbiV TTl'iViJ.etT&iVf iK, 7"f/7» 'TTctKtV 'yTV-^iCrScOTCtl' , &i Cl^tOi
7^ a^iQVeiVAi, K. r. A. Lib. 8. c. 4.
Calndy mid Lnpart tally reviewed, 8^
if he hath been a good CEconomift in his own Family^
and in his Life unhlameabk. And when they have
all given their 'T'ejlimony according to ^ruth^ without
Partiality and Prejudice^ that he is fuch a Perfon^
let them be cjked the third Time^ as in the Prefence
of God the Judge^ and Chrifi^ the Holy Ghofi alfo
frefent^ with all the Holy and minifiring Spirits^
whether he he truly worthy this Service ? And on
their agreeing the third T'inie^ that he is worthy^ the
' Ordination is to proceed.
I may add, that St. Paul afled agreeable to this .
Method, in the Choice of Timothy for his Com-
panion, 0? sfAX^TV^ino VTTo Twu cc^sX(p(jov, who had the
Tejlimony of the Brethren in Lyftra and Iconium/
to his good Character •, and with refpedl to a Bi-
ihop, he tells us, that he muft jtAa^m^iau xaXr/u fp^£»v,
be well and honourably fpoken of by' thofe who are
without ; ^ be one of an univerfally good Reputa-
tion, and to whofe unblameable and excellent Be-
haviour all v/ill be ready to bear their Teftimony.
And as to Deacons, outo* cTe ^o>ti/Aa^£(r3-w(rav Trpwroy,
let thefe befirfi^ ^ not, according to the Champion^ %
Criticifm, examined by Church GovernorSy but by
long Trial, and univerfal Experience, well ap-
proved-, fuch as the Church, from full Acquain-
tance with themjhath full Satisfadlion in, as to their
being grave^ &c. They muft be, as Si. Clement ex-
preiTes it, in the aforecited Quotation, ^s^oynfAoca--
f/.£voi civ^c£-. Words that don't mean, Men interro-
gated and examined by the Clergy, but Men that
others of good Charader and the whole Congre-
gation will, by their unanimous Teftimony in
their Favour, approve and acquiefce in, as wor^
thy that Office ; Men whofe Lives have been tried,
and who by Expaience have been found hlamelefs.
This was the primitive Method of judging of
thofe
f Ms xvi, 2, f J T:im, iii. 7. < Vo, ver. lo.
86 ^he Cafe of Suhfcription
thofe who were to be ordained to facred Offices v
not by putting a few Interrogatories to them,
which artful Men may eafily evade the Force of;
nor by calhng on them to fubfcribe a certain human
Creeds or Set of unfcriptural Articles^ a Thing ab-
fohitely unknown to theprimitiveChriftianChurch ;
but by a folemn Examination into their Qualifi-
cations, and pad Behaviour and Character, from
fuch Perfons as bed knew, and had been Jong, in-
timately, and fully acquainted with them. And
this is the mod rational and effedual Way that
can be taken in fo important an Affair, and irr
whic:h 'tis lets likely that they who ordain them'
fhould be deceived, as to their Morals or Principles.
The Author of "The Church of England Vindi-
cated takes upon him to talk with great Afllirance;
of the Defign and Intention of the mod ancient-
Creeds ', and to give us the Reafons why they
were no larger, nor more explicit. He tells us,
that Creeds were originally intended for the Ufe of
Catechumens^ and firft iifed only in the Office of Bap^
tifm \ that they were intended to be only a floor t Sum-
fjiary of Credenda, and that is a fuficient Account
why thefe moft ancient Creeds were no lofiger^ nor
more explicit. ^^ Thougb the Gentleman cites two
very great modern Names for the Proof of thefe
Affertions (Mr. Bingham and Dr. IFaterland) yet*
I mud take the Liberty to tell him, that they
are not true, and have nothing in Antiquity and
the prim.itive Writers to fupport them. For what,
are thcfc moft ancient Creeds that he talks of.? Are
they Scripture Creeds ? If fo, will he be fo good
as to point out fonie h\v of thefe, which were in-
tended for Catechumens only^ and which w^ere fo
fl:iort and fimple, as that the Catechumens were to
be inftructed in them, previouily to Baptifm, for
manv.
Calmly and Impartially reviewed. 87
n:iany Days together, and even, as Jerow fays, for
foriv. I can produce him Scripture Inftances to
prove, that though the Creeds which the Cate-
chumens were to learn were very fhort, yet that
they were baptized without half forty Hours pre-
vious Inftrudion. Or doth the Gentleman mean
by the mod ancient Creeds, liich as were drawn
up by thofe who fucceeded the firfl Rifhops and
Pallors of the Church? If he fliould affirm that
fuch of thefe as are left on Record, were originally
intended for the Ufe of Catechumens^ he will find
it extremely difficult to produce any Proof of it.
I will take on me to affirm that there is none, as
will evidently appear to every one, who will take
the Trouble to perufe them.
Mr. Bingham^ to whom the World is much in-
debted for the learnedCoUeSions he hath made, as
to the Antiquities of the Church, hath given us a
Tranflation of feveral of the mod ancient Creeds ;
beginning with that of Irenaus. I (hall go higher,
notwithftandingBiffiop Pearfon's Obfervation, that
the Writers before Irenaeus do not formally deliver
any Rule of Faiths ufed in their own Times, For
if that learned and reverend Prelate means, that
they did not deliver any Rule of Faith, agreed
upon by the common Confent of the Church, as an
authenticky authoritative common Standard^ 'tis un-
doubtedly true. But then this is equally true of
Iren^us, and the Fathers after him -, and theWri-
ters before Irenaus did certainly deliver, in the
Forms they have left us, the common Principles oj^
Chriftianity^ as they were then generally held in
the Chriftian Church •, and therefore, as they may
afford fome Entertainment and Profit to thofe
who have not Leifure or Learning to confijlt the
Originals,are not thrown all together in anyTreatile
that I have feen^ and will afford me fome material
Rcficclicnsj
8 8 7 he Cafe of Subfcription
Refle(5lions, pertinent to the prefent Controverfy^
I Ihall give them in their proper Older, mrii^ing
liiyfelf refponfible for the Tranflation.
I Ihall begin with a few of thofe which are of
unqueftionahle Antiquity and Authority, which, tho*
they are very fhort, appear to me to be the more
excellent for that very Reafon j becaufe the fhor-
ter they are, they are the more likely to be plain,
and on that Account to be the more eafily remem-
ber'd and underflood.
The firft is the Creed of Simon Peter, and
which was fo far from being intended for Gate-
£humens only, that 'tis declared to be the eternal
impregnable Foundation of the Chritlian Church,
and commended as fuch by a very great Perfonage,
The Creed is : Thou art Chrift^ the Son of the
living God, The Commendation given of it
hath no Cenfure mixed with it, upon Account of
its Shortnefs : Jefus anfwered and faid unto him,
Bkjjed art thou^ Simon Bar-Jona *, for Flefh and
Blood hath not revealed it unto thee, but my Father
which is in Heaven, And I fay alfo unto thee, T'hou
^r/ Peter, and upon this Rock I will build my Churchy
and the Gates of Hell floall not prevail againfl it.^
St. Paul hath alfo delivered a fliort, but com-
prehenfive Summary of the Chriftian Faith, fho*
there be that are called Gods, whether in Heaven or
in Earth, as there be Gods mafty and Lords many ;
yet to us there is but one God the Father, of whom
are all Things, and we in him ; and one Lord Jefus
€hrijl, by whom are all Things, and we by him/
Or, as he elfewhere exprefles it : There is one Body
and one Spirit -, even as you are called in one Hope
of your Calling : One Lord, one Faith, one Bapiifm.
One God and Father of all, who is above ally and
through all, and in you alL\
In
»Ai«^//&.xvi. 16,17,18. y 1 Cor.viii.5,6* ^£"^^.iv.4,5,6.
Cahily and Impartially revie^wed, 8^
In the Epiftle of Barnabas * we have the fol-
lowing Summary of Chriftian Dodlrine. ConjJder
therefore y Children^ that the gcod Lord hath before
difcovered to us all 'Things^ that we 'might know to
whom we ought in all Things to give nanks and
Fraife, " If therefore the Son of God, who is
Lord, and fhall hereafter judge the Quick and
the Dead, fuffered^ that his Stripe might
quicken us \ let us believe that the Son of God
<c
*' could not fuffer, but for us. And being alfo
*' crucified, he was made to drink Vinegar and
cc
Gall — and offered the VefTel of his Spirit a Sa-
crifice for our Sins.** In the Glofe of his Epi-
ille he fpeaks of the Refurreciion^ and final Retri-
hution^ at the Day of Judgment.
^l, Clement^'' exhorting the Corinthians to
Peace and Unity, ufes this Argument : " Have
'' we not one God, and one Chrift, and one Spi-
*' rit of Grace, that was poured out upon us, and
N " one
* Oojtsif voUTi, TSKiet sviP^oTvvi}^^ oTi TTXvToi a xecXo^ Ki^^lOq TTpeS"
^tKoaCj iTTUi^iv, tvcc >) iiXnyn ccvra H^ejoTroma-t} yiu*u,<,' nirtva-oujt^y o]t
zUiSXXi CTKVJOi rov TTvsvfjtjXTOii ^»o(r<Pi^iiv ^v(rtcc\ S. Barnab. Epiji,
c. 7. O yci? TOiVTX TToiav, iv TV, /i3«(riA$u6 Ty ©£a ^alfiiv^ v)(m: ccf,
O itiiyie. ixMyefJt/ivo^y fAiToc. rav ityuv eivTn (rvvuxoXureii. AmriSTo
aii(t?'ot<n<;, ^i» rero utTecTTo^otnc, Id. f. 21.
^ IvxTi f^m yj evxi swt ®iov i^ofJbiVf iceti mot. Xf<«"»Kj ««« s»
TivtVfjbeC T}j5 ^ot^-ro^ t« «K;^t/S-j» ip' ti[A€C^.y x,xi f/'iei «Af50"<« i¥ Xf*^<»'.
Clement. EpiJ}. c. 46. Et^jjvq xttc jruvToy-oxTo^oq &ix. htih
O fjjiyu^ ^/Sf/zin^yoc Kui s'so'^otij? t»v ecTTxtrm. C. 20. ETnaiixvuTUi
eiii)itKa>i jJW'iv T'/.v f/jiX>ievcrxv ecix^-cctriv i(ri(rB-xi, i}i Ttjv xTTX^xviv iTtoiii-
rrxTorov K'-'^'O" Ivitrsi/ XpJfavj iKvix.^av uvx^nrrxe,. C. 24. To (Tvjj^-
T*e» T})^ l«,£yc«Ao(rt/j'}}?']a ©18 0 Kt/^tc? aj/AcyK Xpf5"6(;. C. 16 En Aoy**
T33? \Jtiiyx>.c(rvvy\^ uvts orvvSTna-XTo rx TTxvrXt x,u.i t» >.nyei ^u\x'Xk
ttUTX KXTa^^iil^eci, C. 27. UlfAxX^'fH 6, 1< P^iX TyiVllfAiTtfiC'.- J-fc'rjj-
^ixv iK^vS-iv. C. 7. ivoof/jiv I^jtTay X^'^o*' ro» xpx^iatx re:' tt:^" ''?e^»f
ttytuvy rci TT^o^XTtiv kxi (ioijBey r:)<; xu-B^'-v^utc nifjue-Jv. c. 36, 24., 25,
t8, 35. 0< A«<T8^yot TJJ5 f(ru^iTOi TU Qsa tiiiL TTtiVfiieCTOi xyiH Sgi
(AiTXvtiX'i f?[X^,r,irx7, c. 8,
90 T'he Cafe of Subfcription
■^^ one Calling in Chrifl: ? " And though there be no
other formal Rule of Faith delivered by him, yet
the Heads of Doftrine that he mentions in other
Parts of his Letter, put together, are thefe:
' That God is Almighty, the univerfal Creator,
' hath given many Proofs of the future Refur-
' red:ion, and raifed up Chritl as the firft Fruits
* of it : That Chrilt is the Scepter of the Majefly
' of God, the Word of his Greatnefs, by whom
' he conftituted all Things, and is able to deftroy
' them ♦, that his precious Blood was died for our
' Salvation ; that he is the High-priell of our
' Offerings, and the Patron and Helper of our
' Infirmities: That there fhall be a future Refur-
' rection. Judgment to come, and immortal Life,
' and that the Minifters of Divine Grace fpake of
' Repentance by the Holy Spirit."
The next I fhall mention is that of St. Igna-
tius, *" in the fmaller Epiftles afcribed to him.
Clcfe your Ears when any one [peaks to you without
Jefus Chrill, " Who was of the Seed of David^
" and was the Son of Mary •, who was truly born,
*' eat and cirank, was truly perfecuted under Ton-
•■' tins Pilate^ was truly crucified and died, in the
*' View of Things in Heaven, and on Earth, and
*' under the Earth -, who alfo truly rofe from the
'' dead, his Father raifing him up, as the Pattern
" after which his Father will by him raife up us,
" who believe in him, by Jefus Chrid."
In
Jn^iTc. S- I^nat. Epiji, ad Trail, c. 9.
Calmly and Impartially rrciewed, 9 1
In the larger interpolated Epiftles '^ we have the
following Summary : Beivare that ye fall not into,
the Snares of vain Opinions^ but be ye fully eftabli-
Jhed " in Chrid, begotten of the Father before all
" Ages, and afterwards born of the Virgin Mary^
*' without Converfe with Man •, who lived hoUly,
*' and healed all Manner of Difeafe and Infirmity,
" amonglt the People, and did Signs and Won-
" ders for the Benefit of Men, and declared the
" one only true God, his Father, to thofe who
" had launched out into Polytheifm, who fuffered
" and endured the Crofs, by Means of the mur-
" therous Jews, under Pontius Pilate, the Cover-
" nor, and Herod the King, and died and rofe
" again, and afcended into Heaven to him that
*' fent him, and fat at his Right Hand, and fhall
" come at the Conclufion of the Ages, with his
" Father's Glory, to judge the Quick and the
*' Dead, and reader to every one according to
^'^ his Works. He who fully knows and believes
" thefe Things is blefied."
I fhali add here the Heads of Do6lrine, as we
find them in two fuppofttitious Epijiles, afcribed^.
though falfely, to St, Ignatius. In that to the
Chriftian Converts at TarfuS:, the Author thus
N 2 exhortSs
d 0«Aft> xflo<Pv?.citr<ria-B'cii vfA,ei^f fhn SfA»7:iFUf s<? Tac ty^^Tf* rijf
y_w>)^ivTiy^a.fcc TH TTATpoc, yiv'jut/jivci ^i v^ipov IK Mxpix^ TP\<i irccp^t-
XXI fJUciPiiCKix* B-spATTivtrxvTi £» TuXoLU^ xcci (TYiiAUcc KXi ripxroi'^eii}(rectT^
i7i' ivipyia-icc uv^puTsOiv, nxkroic, £|ox£tAa(r«v si? •koAv^hxv roi i*ec. koh
fjcoyoi ccM^ivov &iov tcxTctyyuXxvri, rev txuTH ^XTSpUy xxt to ttu-
S-C5 v7ro<^xvTi, KXt Tf^oq. TUv ^pt^oKToyuv Is^uiavtxi novTty ni^^UTu
ny^yuovoiixectHpu^ii (ix^iXiuc^ uAuvfevvvoUfUvxvTt, xctl U7ro^»*ovTt,
ICX^XVXTei^Tt, KXlUViX^OVTiHiTHIi apX'JiKi'^^OC, TOyXTTO^UXXVTXy XUl
itahr^iyTi iv ^il^x avra, xxt £f;toi/^«^6> i^t a-wTiXux rm ximm ;x.£t«5,,
<J^o|>35 3-fltT^4>c»j« y-^kvxi ^avTxq XXI iiK^at,, y-xi, xvchixi skx^u xxrct,
rxioyx xvTis, Txvtx o y«'K5 iv '^Mco(Pcp:x jcxi Xi^tvrxc,, ^xkx^
f«{/ S. Ig^nat, Ifiterp, Epift, ^^-Magnefian. c. lU
92 ^he Cafe of Subfcription
exhorts them : ' Ee ye entirely perfuaded " thatf-
^^ Jelus the Lord was truly born of Mary, made
" of a Woman, and truly crucified, and that the
" fame Perfon, who was born of a Woman, is
*' the Son of God, and he who was crucified
*' was the: firft-born of the Creation, and God the
*,' Word, and that he made all Things. But that
** chis fame Perfon is not God over all, and Father,
" b'jt his Son, and that he who hath put allThings
" in Subjedion, and is all in all, is one ; and he to
" whom all Things are put in Subjection, is ano-
" thei ; who alfo with allThings is put inSubje6tion.
*' But neither is he a mere Man, thro' whom and
*' by whcra all Things were made. How there-
" fore ihould fuch a one be a mere Man, and
*' have the Beginning of his Exiftence from Mary ;
'*' and not rather be God the Word, and the only
*' begotten Son ? And our Bodies fhall alfo rife.'*
The other Epiflle is that to the Fhilippians^
falfely
tyi]ieiJt^iVoi ^K yvvx'.icoc, kxi ecJMib'ueii^eivpu^yi, y-on on hto^ o ytwn-
tt&t ^ioCiT^vyoc,^ xesj avTcuzoit^fri ru zmToc* xoci eri ouk uvto^ t^-iv o
iTTi jzuvTA'v &iaq nict ^rstTsjc, aA>.' Vioc, iKtive STipet; i^n o vxe-
T«|«^» '^^^ cii\7^ TrxvTX, fv Ttacfrty Kai irifttc^ • vntTotyn, 05 tccci f/*fTit
trupTtiiv urarao'irirau Ke6« erf ViA.o? «v3^a"ret, 0 ^i ev, xai tv «
<yi7«vj roc 7re(.\rx n*^ )iv « roinroc^ YtAoj ecvbeajro^y xxi ik
MclPiCCi fX.<^<v Tiiv a^X*''* '■** *<'«*, x>X ev^i ©f05 Aov(5^, xott fAtoieyivr.^
«jio', J On h K. an^UTcci t« a-uf^etrcc jj/awk S. Ignat. adjcript.
Epfi. ad Tarfenf. c. 3, 4, 5, 6, 7.
Ei yei^ f;$ irjf 0 -i av c>.i)v ©£05, 0 TTxrn^ rs Xpr*', s| ov tu. 7ru.vrec*
m J'j y^ 0 xvficj TiuA'y, JjscrS}^ ^^tfccj 0 r»iv oXav xv^tcf^^ ^i a ru
^zvTcc' IV h 29 znvf/jic uy(07, re intpymtruv tv Matrfj i^ s-foipjjraj? y^
atTTs^oXeii' tv ^t >^ ro (sXTniorfA^a, ro m tw Setvecrof tb xvpm ^i^o~
fi>ivrj' fjuiec J« Jcl tx.Xix.ri} txxA^o-ia* f</«« c(pitXfi uvai >^ :gx.<C7« X^ii'cv
«c* tAjjv stnUj 6 fjuc*'^ «/;i'>u(^ i''5 h y^ vi(^, Xoy^ ©I©-*
nc ^i JO 0 7r«^fiiJtA)jT(^.— — Curj ty T^#i5 jratTi^f?, art t^jj? viciy hts
7^ui7rttfXJc>^i)Tct* «AA' J15 vruTz^, yC «<; i'<^, >o ti^ 7rcec«»A}}T^ ,
Calmly and Impartially reviewed, 93
falfely afcribed alfo to Ignatius. Continue^ fays the
Writer of it, in the fame Canon^ or Rule of Faith,
^.' For if there is one God of all Things, the Fa-
*' ther of Chrift, of whom are all Things ; and
*' one who is our Lord Jefus Chrift, Lord of all
" Things, by whom are all Things, and one
^' Holy Spirit, that wrought in Mofes^ and the
" Prophets and Apoftles \ and one Baptifm, which
'' is adminiftred hito the Death of the Lord, and
^' one eledl Church, there ought alfo to be one
" Faith, as to Chrift. There is therefore one
" God and Father, and not two, nor three ; one
" who is, and there is none befides him, the only
*' true one. There is alfo one Son, God the
*' Word, and one Comforter. So that there are
*' not three Fathers, nor three Sons, nor three
*' Comforters j but one Father, one Son, and one
*' Comforter. Wherefore we are baptized, not
*' into one with three Names, nor into three that
*' were made Men, but into three of the fame
" Honour. For one onJy was made Man, not
*' the Father, nor the Comforter, but the Son
*' only \ not in Appearance or delufive Shew, but
*' in Truth. And he who was God the Word,
" was born as a Man, with a Body, of the Virgin,
*' without Converie with a Man. He was there-
fore truly born, he truly grew, he truly eat and
drank, was truly crucified and died, and rofe
again." He who believes thefe Things ^ as they
arey
T^Ui iv»v3^a7r»ia-ei*Tecif otAA' ta r^tit; efjttorifjuae, E<{ yu^ e fvxvB^^ci/»
UH(recc^ an o jrarn^, en o ^apaK^K?®"-, uhXu fjucvf^ e ft^* « Jexti-
Aoy®-, fjijn» c-uu/ur®^ «» tjj? Ttoif^tvv, uviv cf/ji?^ixq uva'p^—-et,>,7im
Bco^ nv iytvvijby), aAij!^*;? *ii%^^r, uXuB^fo^ t^xyi k^ svny, «Ajj^fi-f
i^uvpaB^fi K, ccTTi^oin to uvi^v^. O rxvTcc WiCTtvca^, a^ ^K*'j *'^ ys*
ysyjjretj, fjuxxxfi'^ . O ruvTX fttVt Vi^ivwv, ivxyr^, aj^ ttrrov ruv
T»vxvpie» ^uvpve-dnm, S. Ignat. Jdfcript. Epiji. ad Philipp^^
iup. I, 2, 3. '
94 5^'^^' C^fi of Subfcription
drCy and as they i;jere done^ is blejfed. He who he^
lieveth not thcfc Things^ is no lefs execrable than
they who crucified the Lord.
PoLVCARP, in his Epifclc to the Philippians^^
ehus exhorts them : Gird up your Loins ^ " beheve-
." ing in him who railed our Lord Jelus Chrift
^^ from the dead, and gave him "Glory, af^d -a
" Throne at his Right-hand, to whom all Things
*' in Heaven and Earth are fubjed:, whom every
"" Spirit ferves, who comes as the Judge of the
*^ Quick and Dead. He who raifed him up from
*' the dead, will alfo raile us up, if we do his
" Will and walk in his Commandments."
The next ancient Writer I fhall mention is
Justin Martyp., who in feveral Places hath
given us a (hort Summary of the Chriftian Doc-
trine, univerfally held by Chriftians. In his firft
Apology^ he fays : We confefs ourfelves Atheifts, as
to the Belief of thofe who are reputed Gods^ but net
as to the Belief of him " who is the mofb true
" God, even the Father of Risfhteoufnefs and
*' Temperance, and all other Virtues, and free
," from all Mixture of Evil, But him, and the
*' Son, who came from him, and hath taught us
*' thefe Things, and that there is an Army of
■" other good Angels that follow him, and are
" like
Zi^ rov lya^xtT* tov Kti^tov lif/joi* \v^sv \ft^ov 6« tut^ttv, *^ o'ovrot uviat
c<'4**'» ^ ^povov itc ci\iuv UVTH' 6) vziTecyi) T* Ttetvrec tTrev^aiViOt )C in-
Vffor, at TTturoi JTvaj; ?i»rpivti, o^ ipx,i7en KpiTtj^ ^uvTti>v »^ yixpav^—
0 a'i lyiipd^ etvrov tx. HKpeav^ kJ Vf^<x^ tytpHy iccv 7roiA)fJUiv rojiX>iiJjoCy
y^ ^eptviOfA^i^cc iv Txif aroXxi^ uvre. S. Polycarp. Epiji. ad Phj-
lipp. c. 2.
^ OujoAoy>stjttiv reev roiHTuv v^fjui^ofji/iva))) &i6>f uB-toi uvxi, ecAA*
?^Ur fltpiTAT, 0CVl7rifJl/lKT>i Ti KCtKiOL^^i^' «AA' IX-UVO* T£, X-OSt T6y JTfltp'
U'JTH VlOV t^^OVTCif t^ CtOtC^^XVTCC KIAjXC, TOCVTCtf 1^ TCV TfV 0«AAa;» JTC-
fjcj-ivv iu iz,ou)OiHijji\uv ctyfit^A/y etyyi^cot <r\PXTcij 7:,iviiuot, Tf to Treo^r^-.
XiK9* viZoiAjt'^oc, 1^ Tr^ofi-xvytfiAjy^ Jp^l. 1 . p, II, Edit. Thirlb.
Calmly and Impartially revie^wed, 95
** iike to him, and alfo the prophetick Spirit, we
<* vvorfhip and adore."
In the fame Apology '" he gives another CdnfefTion
of the common Chriilian Faith : " We think God,
" the Maker of all Things, to be fomewhat more
" excellent than any Objects liable to change, and
" we affirm, that all Things were created and
*' adorned by God — that the Souls of bad Men
" are fenfible after Death, and punifhed, but
'' that the Souls of the Good, being freed from
*' Punifhment, live happily — that we ought not
" to worfliip the Works of Mens Hands — that
** the Word, who is the firft Produdion of God,
" was begotten without any Mixture, even Jefus
" Chrift our Mafter, and that he was crucified,
" and died, and rofe again, and alcended into
" Heaven."
In his fecond Apology^ he fays : " The Father
" of all Things, becaufe he is unbegotten, can
" have no Name: For the Terms Father, and
" God, and Creator, and Lord, and Mafter,
" are not Names, but Appellations taken from
" his
tTTTa^otiu^ «;r>jAA<»y,«,s»«5 r»» T«^»p»«y tv ^^ccya^ — »*» hiv x'^^'"* «""
^pazom TT^ca-KVUn — tC, rovMytv, o i^kvef^ov ymnu.cc re &te, uviv
iTTtf/^ihcii '(pxa-ycuv 7)fAXi ytyma-Bui, Ua-itv X^^^oi/ rov ^^.^VtrxesAc*
nf/jkvjiC rthov e\xv^t>B-tf'u, ic. uTToBxvof.ot, ^ ecYet-aet^u, etViM}<v^ivxi
iKiTov apuvov. Id. ibid. p. 30, 31 -
^ OfoiAsc a'i Tto Tixvl-jv Tiai^i c>-»1«v, uymi}lu ev]*, evK i^iv. — To
h z-xltP 'y^ 0£«J5 »9 xT'iS-JJS >^ tv^Jo? ^ <JW;re1j3?, UK cvo^c^x £f *v, x\X'
tK Tft>V 'fVTTCl'iu-' y^TAlV i^yuv TeeO-^JjOTii?. O h Vi^ iKUViiy C fAOi<^
Mycwiv'^^ K!/^«i'? ^*S>-, » A©7@- Tt^o rm Tronfif/^x^'tivv y^ ctvcot >c ysv-
■y,o[\x ro KiX'^^:r'dx: >9 x.o<rfJU-yi<rXi -iX ^xvlx ^i xvT-i rov Qiov, Xiyt^ixt
I^(r«« Gi y^ uvBpu-va K. 'T£:ri^^ cvcfA^x KXi, <ry)tAX(rixv i^a* Ket» yxp
p. 11^, 115.
96 ^e Cafe of Subfcription
*' his Benefits and Works. But his Son^ who only*
is properly called Son, the Word being prefent
with and born of him, before all Creatures,
when in the Beginning he made and adorned
" all Things by him, is called Chrifl:, becaufe
" God by him formed and adorned all Things,
" and Jefus, which hath the Name and Significa-
*' tion of a Man and Saviour. For he was made
*' Man, and brought forth according to the Wil!
*' of God, even the Father, upon Account of
*' Men who fhould believe in him, and for the
*' Subverfion of Devils."
Other PafTages of like Nature might be pro-
duced from this Father^ but as they are much the
fame with thofe already cited^ without any ma-
terial Difference, I fnall only refer to* the Places
where they may be found.
Agreeable to the foregoing Accounts is xh^Creed
preierved to us in the Writings of Iren^eus.
'The Churchy fays he, although difperfed through the
whole Worlds to the Ends of the Earthy yet hath re^
ceivcd from the Apoftles and their Difciples^ that
Faith which is " in one God the Father Al-
mighty, the Maker of Heaven, Earth, the
Seas, and all Things that are therein; and in
one Jefus Chrifl, the Son of God, who was
made Flefh for our Salvation; and in one
Holy Spirit, that preached by the Prophets the
Difpenfations and Appea "ances, the being born
of a Virgin, and the Suffering, and Refurrec-
** tion from the Dead, and the AlTumption of
" the beloved Chrifl Jefus our Lord in the Flefh
" into the Heavens, and his Coming from the
*' Heavens in iht Glory of his Father, to gather
** all Things into one, and to raife the Flefh of
" every
I Al^h !. p. 50, 76. Dialog, cum Tryphon. p. 320i 321?
419:
tc
<e
KC
CC
C«
CC
CC
Calmly and Impartially reviewed. 97
<* every Man, that to Jefus Chrift our Lord, and
** God, and Saviour, and King, according to the
good Pleafure of the invifihle Father, enitry
Knee Jhould how of things in Heaven^ and on
Earthy and under the Earthy and every Tongue
Jhould confefs to him, and that he may excrciie
righteous Judgment upon all, and fend the
fpiritual Things of Wickednefs, and the Angels
•' that tranfgreffed, and became Apoftates, and
all ungodly, unjuft, lawlcfs, and blafphemous
Men into everlafting Fire -, but give Life to
the righteous, and holy, and thofe that keep
his Commands, and abide in his Love, fome
from the Beginning,and others after Repentance,
granting them Immortality, and obtaining for
them eternal Glory." "^
Concerning this excellent Summary of the
Chriftian Faith, the venerable Father " adds : The
O Churchy
ruv TTU^ecXx'^ba-K tuv u<i t^ex, ©sok Ilacls^oi, TrettloK^ulo^ei, rev 7Fi7ron}Kol»
x«» tt$ tvcc X^^ro' I>?o"ai', Tov viov ra ©s», tov a-x^KuB-ivlec vni^ t)55
7)fXfils^»q a-efrti^iut,' xxi u<, Hvivfjux Ay»e», ro S'lx tu* Tf^e^ijrett xtici)'
^v)^^ rxi eiKeyofjutx^y KXi rxq £Aii»<r£j?, x«* tjjv hc llx^^t»ii ymwiv,
x«( re 7rx^(^-y KXi tjjv syi^vtv jk ttK^uvt xxi rttv tvcrx^x-et m rtt^
e^X*Vq xvxXti-^iv T» tiyxTTijfJuivii X«*5"» Ijjtra rs Kvpih vifibuv, kxi rv)* sk
ruv e^xvuv it m ^oinrBTroC^^®-' 7rx^8<riX* xv\}£y tTn ro xvXKi<pxXxiH'-
irxtr^xi rx TrxUxf ««< otvoftf jjtret* ttxcxv crx^xx TrxTiji x*^^ei!7:o\nl^t
lyx \^i<r» I^cra ru tiv^iu j)jl&»c, kxi ©fs;, kxi c-oflijoi, kxi ^xtiXu,
Koilx Tijy tv^oKiXv re Hul'^ xeec^e, vrx* yew KXf//'^i) STrtt^xnetr^ xxi
tTTiytiay, xxt Kxlx^^onat, xxt 7rx<rx yXucra-x i\ofjuo>.eyn^^tn xvlw^
xxt Keicriv^KXixv £» rei^TTxtri 9roif)<rv\xi' rx f/ftv 7tviVf/ix]iKX tjj; ttovk-
^iXCf KXI xyyt?^ei Trx^x'^i^n^erxe, kxi tv xtto^xctix ytyovoixq, xxt
T«5 xtrs'^itc, xxi xS'iKVi, KXi xvofjity^, xxt ^Xxa-<pyii**e^ rm xv^^csttup
si; re xianov TTufi Triuw^ti, Tetq ^i ^ixxieii xxi erioi^y xui rxc, i¥[e?\,xq
xvla tjIjj^jjxoo**, xxi sv rn xyxTrn xvla ^tXfAttfJttsvtixoa'i, ret^ itf «f;t»3<*
T«»5 $'i ix fjtiixveiXi, ^»j}» j(^x^i<rxfjui)i^ , x<P^x^<rixi> ^u^nfnlxi, xxt
^e^x* xittiHXv 7,i^t7roit}s-t). Iren, ad'verf. Hare/. 1. I . c. 2.
" Tula TO xYt^nyyux rT«*«<A>}^t/«of, xxi rxvlnv T)jya"<f<v jj E««A«(r<flC,
0tXHV»\
98 l^he Cafe of Suhfcription
Churchy though difperfed through the whole JVerldi
having had this Faith preached to it, and received
it^ carefully prcferves it^ as though Jhe inhabited one
Houfe ; and in like Manner believes thefe "Things^ as
though foe had one Soul^ and the fame Heart -, and
with one Confent preaches and teaches and delivers
thefe Things^ as though foe poffefjed one Mouth, For
though the, e are different Languages in the Worlds
yet the Virtue of the 'Tradition is one and the fame 5
for neither the Churches efiablifloed in Germany,
nor in Spain, Gaul, in the Eaft, in Egypt, in
Libya, nor in the Middle of the Worlds do believe
or teach other wife. But as the Sun, the Creature
of God J is one and the fame throughout the Worlds
fo the preaching of the Truth every where appears^ and
enlightens all Men who are willing to come to the
Knowledge of the Truth, For neither any of thofe
Governors of the Church, who excell in Speech, will
fpeak other than thefe Things ; for no one is above
his Mafter ; neither he that is weak in Speech will
fay lejs than what is delivered to him. For fince
there is one and the fame Faith, neither he who is
able to fpeak much of it will fay more, nor he who
can fpeak little will fay lefs.
The
ri^acra" y.A', eijueiv(;z-i^ivu releit, a^ f/tiuv ^^v^^v xcti T/Jv uv.av iZ^ca
a>i, i» ^ofjuct, KiKl^-tfJUivr;. Kec< yu^ at Kctlx tov K0(ryj6Y o^n/jy^ttTiot oivoU/Oicti,
'ifii iv TUtq iQri^iKU, v\i tv KiXjoit, iP.i Kccloc vxc, Ayc^oXci<iy Hit iv A<-
*'^v7f\», bli IV A<by«^ hli tx.1 y.ct\oc f/ji(ro(, ry icoa-fAjH lo^v^ivxi' «AA
aa-Jiip 0 YtXi^ TO Kuarfjua, m 0£s? fy «t^« tu xecr/jbu «*5 »^ a'Sl(^, bli*
>c; TO Knevyfjuot, tjj? xX/.^nx^ 7rui\ccx,i) (pcavn, f^ (pa>Ti^si Trxflxe, «►$•*«-
TTa? Tilt, ySifPie^SJ'K? UC, ITTiyvUITi* «>i»j3-i.a? iX^n\, Kat i/]« o %xvo
'^vixi'^ iv >ioya rut iv rxkq iy-KXv.a-ixic, Tsr^ctg-ulei^Vy fn^tc rhltiit t^n'
iii'iic, yxo iiTTip rev ^i^xa-xxXQi' an e cco-^ir:;? fv ret T^.oya z^^xrloKTSt rvfi
irrx«u^c(rtv, Mix^ yxo >^ tjj^ xv^,r,^ Tti^-tai; e<ryi^, ifn o ttoXv jTff* xv»
^xg a^vvxiJbui^ uTrttv tzXiCvxviv, i/]t o rv e^ayov^ ^>>«T*]onjO'f. Iren»
c-dverf, UiCref, c. 3 .
Calmly and Iinparti ally reviewed, ggi
The fame Father ° thus delivers himfelf ia
another Place: Since thefe Things are thus de'mon-
ftrated^ we ought not to Jeek that Truth from others
which may eajily be had from the Chvjch^ Jince the
Apoftles have moft fully brought into it all Thi?igs
relating to the Truths as into a rich Bepofttory, — If
they had not left us their Writings y ought we not to
follow that Order of Tradition which they delivered
to thofe to whom they committed the Churches?' To
this Appointment many of thofe barbarous Nations-
have a£ented^ who believe in Chrift^ having Salva*
tion written by the Spirit in their Hearts^ without
Paper or Ink, diligently preferving the ancient Tra-
dition^ and believing " in God, the Maker of
" Heaven and Earth, and of all Things that are
*' in them by Chrift Jefus the Son of God ; who,
" becaufe of his moft eminent Love to his own
O 2 " Work,^
" Tantae igitur Oflenfiones cum fint, non oportet adhuc
qusrere apud alios Veritatem, quam facile eft ab Ecclefu fu-
mere ; cum Apoftoli, quafi in Depolitorium dives, pleniffime.
in eam contulerint omnia quae funt Veritatis. — Quid autem
ii neque Apolloli quidem Scripturas reliquiffent nobis, nonne
oportebat Ordinem fequi Traditionis, quam tradiderunt iis,
quibus committebant Ecclefias ? Cui Ordinationi affentiunt
multae Gentes Barbarorum, eorum qui in Chriilo credunt, fme
Charta vel Atramento fcriptam habentes per Spiritum in Cor-
dibus fuis Salutem. et veterem Traditionem diligenter cufto-
dientes : In unum Deum credentes Fabricatorem Cceli &:Terr^»
et omnium quae in iis funt per Chrillum Jefum Dei Filium;
qui propter eminentiffimam erga Figmentum fuum Dileftio-
nem, eam quae efTet ex Virgine Generationem fuilinuit, ipfe
per fe Hominem adunans Deo, & paflus fub Pontio Pilato, &
refurgens, & in Claritate receptus, in Gloria venturus Salvator
corum qui falvantur, & Judex eorum qui judicantur, & mit-
tens in Ignem aeiernum Transfiguratores Yeritatis, & Con-
temptores Patris fui & adventus ejus. Hanc fidem qui fme
Literis crediderunt, quantum ad Sermonem noftrum Barbari
fimt, quantum autem ad Sententiam & Confuetudinem & Con.-,
veriationem., propter Fidem perquam fapientiflimi funt, &
placent Deo, converfantes in omni Jullitia t<. Caftiwte k.'^%-
piezitia, Iren. ad^verf. Uaref, lib, 3. ^. 4>
I oo 'The Cafe of Subfcription
*' Work, fubmitted to be born of a Virgin^ him-
" feli uniting by himfelf Man to God, fuflfering
*' under Pontius Pilate^ rifing again, and being
** received into Glory, and fhall come in Glory
" as the Saviour of them that are faved, and the
" Judge of thofe who are judged, fending into
*' eternal Fire the Corrupters of the Truth, and
*' the Contemners of his Father's and his own
*^ Coming." This Faith^ they who hofue received
unwritten^ though as to Language they may he Bar-
barians, yet as to Principle^ Manners and Life^ by
reafon of their Faith are mofi truly wife^ and pleafe
Cody and live in all Juflice^ Chajiity and Wifdom,
Athenagoras, ^ in his Legation for the Chri-
ftians, to Mark Antonine and Commodus, hath left
ns feveral Summaries of the Chriftian Faith, th©
principal of which I lliall mention, referring only
to the others. He tells them : ^e are no Atheifis,
'> We
vip e ytyiVKleii ro ttx* ^tec th xv.a Myt, f^ ^XKucotrf/z^xi t^ cxty-
*ffit]s»ioii, ©fov xycvliii JKfltvai? fjbot ^iffinclcu. Nfly^tMy yx^ y^ Viev ris
018 — xXh* t^n 0 Vf(^ T« 0<» Aoy®- ra Hot]^^, iv loix y^ Evi^yiix^
17^65 xvia 7«f >C J**' xCln 7ru?ix tymle^ (»(^ cvl@- ra n«]o(^ t^
ra vni* oilS)- h TB viX iv ttuI^i^ i^ Ttule'^ iv vtm, ivo\i^i t^ ^xft>n
yntvfAX^. N»< >^ AeyC^ ra zxl^©" a vt^ xa 0sa«— jrf<»Jei' ytv-
yiffAjx iivxi ret ttxIpi, ax," »'< yivnfMycv, t| x^X''^/;yx^ e 0i(^ va< a<^i<^
ov, si^iv «.Jl®- 6v txv\v rov Aftyw, xkoM^ Xoyi^^^ aiv^ »AA' ws tuv
vhiittov (rvuiTxvlai-—t^itx )^ tvt^yiix tivxi 7r«ei\^-e)\. — '^ xv\o ro tttfyav
Taiq tx,^uv8<ri 7r^c(Pi)\kKUCf xyiov Trnvf/tX, xTreepetxv sivxi ^Xfjutv rH
©*a, xTTOf^ieVf K; iTrxvut^t^OfXitiev, ai xkUyx »)^4t(«— «AA« y^ ;tAij5^®-»
AyytXtov *^ Aults^yvv (f^XfJUif, aj o 7ronu^<; y^ ^>j^i8|7®- xo(r/tJt/U ©t©- ^
€i\x TS {?■«/ xvlv A»ya, anntfA/iy >o ^mu^t Titfii n rot eet)^Hx uvxi t^
Ta< a^ctvac, f^ ret Koa-fjuoVf >^ rx t¥ xtTlu;, y^ thv 7a1»v £«(et^»av,«—
«6AA' sth TriTTne-fJUi^x v^i^uv ttxv]©' ra tffiTT^ecrBiv (iLHXcytv ru TtiTzei-
zxtlt 1^ y}f^x^ f^ T»v Keff-fjuc* &$<»—— ao'iv rijAtxis'/oi' TTinritr^Xi xxKOt i*"
TXU^X VQfJbl^Otltqf XX* T|J$ ^V^IJi lifJUXi x(PxteavXi Ti¥ti, OJV IKU «•/*<-
autiB-x — TTx^xm fjbiyxXa ^iKX€-s, Athenag. Legat, pi-o Chri-
ftian. p. 37, 38, 39, 40, 41, 44. Vide mam p. 19, 21, 22,46,96.
^di'i^Duhair, O;con, • -'
Calmly and Impartially reviewed, i o i
*^ We acknowledge one God, unbegotten and
^' eternal, and invifible, without Paflions, in-
" comprehenfible, immenfe, to be comprehended
^* by the Mind and Reafon only, encompafled
" with Light, and Beauty, and Spirit, and in«
^' effable Power, by whom the Univerfe is formed
" through his Word, and adorned and preferved.
*' We acknowledge alfo the Son of God. And
*' the Son of God is the Word of the Father ia
** Idea and Operation : For by him and through
** him were all Things made, the Father and the
*' Son being one •, the Son being in the Father,
*' and the Father in the Son, by the Unity and
" Power of the Spirit. The Son of God is the
" Mind and Word of the Father ; the firft Pro-
** dudtion of the Father ; not as made ; for God
*' from the Beginning being an eternal Mind, had
*' within himfelf Reafon, being ever rational ;
*' but coming forth as the exemplar and efFedive
^' Power of all Things. — We fay farther, that the
^* Holy Spirit, which operates in thofe who de-
*' liver Prophecies, is an Efflux of God, flowing
" from him, and being carried back to him, as a
** Ray of the Sun.— Befides this we fay there is a
*' Multitude of Angels and Minifters, whom God,
*^ the Maker and Creator of the World, by his
*' own Word diftributes, and orders to take care
" of the Elements, and Heavens, and the World,
" and the Things that are therein, and their good
" Order. — And becaufe we are perfuaded that we
^* mud give an Account of our whole Life here,
*' to God that made us and the World, we count
" that even the Lofs of our Lives is no Evil, when
'^ compared with what we fhall hereafter receive
*^ from the Great Judge. "^
CLEMENS
1 02 ^oe Cafe of Subfcripfion
Clemens of Alexandria'^ hath no where deli-
vered any diredl regular Formulary of Belief; but
yet hath faid enough to fhew ^vhat were his Sen-
timents as to the great diftinguifhing Articles of
Chriflianity. '' We ought, fays he, truly to
*' believe in the Son, that he is a Son, and that
*' he came, and how, and for what Reafon, and
" concerning his PafTion. For 'tis neceffary to
" know who is the Son of God. For the Father
*' is not without the Son ; for his being Father
^' implies he is Father of the Son, and the Son is
*' a true Teacher of the Father. And in order to
" believe in the Son 'tis neceffary to know the
" Father, to whom the Son is referred -, and to
'^^ know the Father, that we believe in the Son,
" becaufe the Son of God teaches him." For
through Faith the Father comes to he known hy us
through the Son, For the Knowledge of the Son and
Father, according to the genuine Rule of Knowledge^
is the Attainment and Comprehenjjon of 'Iruth hy
the T^ruth.
• The next I (hall mention isTERXULLiAN,' who
thus delivers his own Senfe, and no Doubt the
common
*7 rr<5-gyir^t ytiii aA^S'*'? ra vm ^Hf. oli n vi^ ^ i^ clin?^^iv, f^ 3'6»<a
y^ otdTt, t£i TTi^i T3 riefcS-iff^ yvsi'fxi Si cCJacyx-r)^ riq i?'iv e ti^ ra
Vi^ el's 5T«f< 7:ccifi<^ «A'/j3-4$ ^iScCtrKxPi^m K«J «»CJ TKi ^t^iV(r)f TU Vior,
yravxi ^e- Tov zci'iifu, T_p©- cy t^ ovi(^* ol,vB^^(i re iKtf rov TTetlipa, Tp&-*,
yvvf/jiv, TriTtvxxi hi tu viu^y cli o t» ©m t;t©- ^iOAtrx-n. Ejc x<rt«5
«y«p s«? yi;a.'(nj» hx vin TTxjvip. rv&iTi(; Si vtntC, xa^f*^ r, kx1» rev*xvo>»
70V yvafix.iv, T»v tu o» i yvmi-iKoyt^ i7ri.ZoX>)>^ ^tctAajyjj tf^v fitAajS'Sia?,
<J«c6 T;;«r «A3)9-i<of(;. Strom, lib. 5. Init.
^ Regula quidem Fidei una omnino eft, fola Immobilis ^
i-rreformabilis, credendi fcilicet in unicum Deum omnipoten-
^m Mundi Conditorem, &:FiIium ejus Jefum Chriflum, natum
ex Virglne Maria, crucifixum fub Pondo Pilatp, tertia Di^re-
jCufcitatus a mortuis, receptum in Ccelis, fedentem nunc ad
dexteram Patris, venturum judicare Vivos & Mortuos per
Carjsis etiam Refmreftionem. Hac Lege Fidei manente, cas-
Calmly and Impartially reviewed, lo-?
ColTjmon Senfe of the Chriftians of his own Times,
as to the efTential Articles of Belief, nere f/,
fays he, one only Rule of Faith^ unalterable and in-
capable of Amendment^ viz. " of believing in one
*' only God omnipotent, the Creator of the
" World, and in his Son Jefus Chrift, born of
the Virgin Mary^ crucified under Pontius Pilate^
raifed from the Dead on the third Day, recei-
*' ved into Heaven, now fitting at the Right-hand
" of the Father, and who (hall come to judge the
*' Quick and the Dead, by the Refurre(5lion of
" the Flelh.'* Whilfi this Law of Faith remains^
other Things relating to Difcipline and Practice will
admit of After-correction^ by means of the Grace of
God operating and affifting even to the End.
In another Place ' he thus delivers himfelf in
Ibmewhat different Terms, This is the Rule of
Faith by which we believe^ *' That there is one
only God, and no other belides the Creator of
the World, who produced all Things out of
nothing, by his Word which he fent forth the
cc
((
firft
tera jam Difciplinae & Converfationis admittunt Novitatem
Correftionis, operante fcilicet & proficiente ufque in Finem
Gratia Dei. De Veland. Virgin, c. i.
^ Regula eft autem Fidei-^illa fcilicet qua creditur : Unum
omnino Deuxn effe, nee alium prnster Mundi Conditorem, qui
Univerfa de nihilo produxerit per Verb umfuum primo omnium
demiffum. Id Verbum Filium ejus appellatum, in Norcine
Dei varie vifum a Patriarchis, in Frophetis Temper auditum,
poftremo delatum ex Spiritu Patris Dei & Virtute, in Virgi-
nem Mariam, Carnem fadum in Utero ejus, & ex ea natum
egifle Jefum Chriftum : Exinde praedicaffe novam Legem &
novam Promiflionem Regni Qelorum, Virtutes feciile, fixum
Cruci, tertia Die refurrexilTe, in Ccelos receptum fedifie ad
dexteram Patris, mifiiTe Vicariam Vim Spiritu s Sandi, qui cre-
dentes agat, venturum cum Claritate ad fumendos Sandos in
Vitas aeternse & Promifforum cceleftium Frudum, & ad Pro-
fanes adjudicandos Igni perpetuo, fatta utriufque Partis Refuf-
citatione cum Carnis jReftitutione. Id, dg Prafcript. Harrt,
«. 13,
io4 ^^ ^fe 9f Suhfcripfion
firft of all Things. This Word is called his
Son, who at different Times appeared to the
Patriarchs in the Name of God, was always
heard, i, e. always fpake by the Prophets, and
at length came down, by the Spirit and Power
of God the Father, into the Virgin Mary^ was
made Flefh in her Womb, and born of her be-
came ]efus Chrift. After this he preached a
new Law, and a new Promife of the Kingdom
of Heaven, did Miracles, was fixed to the Crofs,
rofe the third Day, being taken up into Hea-
ven fat at the Right-hand of God, fent the
Power of the Holy Spirit in his Stead to guide
thofe that believe, Ihall come in Glory to receive
the Saints to the Enjoyment of eternal Life and
the heavenly Promifes, and to adjudge the Un-
godly to perpetual Fire, the one and the other
being railed up with the Reftoration of their
Flefhly Bodies.*'
In his Treatife againft Praxeas he thus expreffes
himfelf.^ " We believe one only God. But un-
*' der this Difpenfation, which we call ibe CEco-
ct f2omy, that of this only God his Word is alfo
*' his Son, who proceeded from him, by whom all
** Things were made, and without whom nothing
" was
* Unicum quidem Deum credimus ; fub hac tamen DiTpen-
fatione, quam OEconomiam dicimus, ut unici Dei fit & Filius
Scrmo ipfins, qui ex ipfo procefferit, per quern Omnia fafta
fant, & fine quo fadlum eft nihil. Hunc miffum a Patre in
Virginem, & exea natum Homincm Sc Deum, FiliumHomi-
His & Filium Dei, & cognominatum Jefum Chrillum. Hunc
paffum, hunc mortuum, & fepultum fecundum Scripturas, &
reiufcitatum a Patre, & in Coelos refumptum, federe ad dex-
tcram Pauls, venturum judicare Vivos & Mortuos ; qui exinde
mifit, fecundum Promiffionem fuam, a Patre SpiritumSanftum,
Paracletum, Sanclificatorem Fidei eorum qui credunt in Pa-
trcm & Filium & Spiritum Sandum. Hanc Regulam ab Initio
Evangel! i decucuriffe, etiam ante priores quofque H<ereUcos.
Ad'verj. Praxeam, c. 2.
it
cc
<c
Calmly and Impartially reviewed, i or
*' was made. That he was fent by the Fa-
*' ther into the Virgin M^rj', and of her was bom
*' both Man and God, the Son of Man and Son
*' of God, and was called Jefus Chrift \ that he
fujffered, that he was dead and buried according
to xhz Scriptures, and raifed by the Father, and
taken into Heaven, that he fits at the Right-
hand of the Father, fhall come to judge the
Quick and the Dead; that he fent from thence,
*' according to his Promife, the Holy Spirit, the
** Comforter from the Father, the Sandtifier of
'' the Faith of thofe who believe in the F..ther,
*' and Sonj and Holy Spirit." ^hisRule hath run
down to us from the Beginning of the Gofpely even
before the 'Time of any of the former Hereticks,
In a Treatife concerning the Charifmata^ or
Gifts of the Spirit, afcribed to St. Hippolytus,*
we have l\\^ following Formulary or Creed : There
is no one^ who through Chrifi believes in God^ wha
hath not received a fpiritual Gift ; ^—for *' To be-
lieve in God the Father through Chrift, is the
Gift of God — and alfo to believe, that by the
good Pleafure of God the only Begotten, who
was before Ages, was in the laft Time born of a
Virgin, without her Converfe with Man, and
*^ that he lived and adlcd as a Man without Sin^
l^ fulfilling all the Righteoufnefs of the Law, ar)d
P " that
j5(xefcjo(r«v>3» Tjjp Tts vofAiij r^ oil <rvyx,e*^*)tru ©sa ^dv^ov vTtifjuuviv, et«or-
^ioc r^*<u» tif/iti^eiVf yX fiidx tijh a.v.x^{C(rtv T£(rcr«j»«xoWefc vtbs^xi; kccpcc^
ftiUVXi roi<; tcze<^oMiCy k^ TtM.^KVeic, 7roe.fr»v a'toclix.hv asyjAjj^S-;) j^r' o
"^iClV Ctv\ay 5?^(^ Toy UTTO^dXxilx Oiv\o^ Qifil y^ TTO^iOtt' 0 TXVlcC TTl^iV''
lihnfif ifc ©«tf, HipJpolyt. Oj>er, V. I. p. 246. E<tit. Fabric.
cc
<c
cc
cc
cc
io6 TToe Cafe of Subfcription
" that by God's PermifTion God the Word endu-
*' red the Crofs^ defpifmg the Shame, and that he
*' died and was buried, and rofe again in three
" Days, and abode with his Difciples after his
*' Relurreflion for forty Days, and having fulfilled
*' every Thing commanded him, was taken up in
*' theirView toGod even theFather who fent him:"
He that believes thefe Things, not ftmply and irra-
tionally, but with Judgment and full Ajjurance, hath
received the Gift from God,
The fame Father/ in his Trad againft Noetus,
if it be his, gives a like Formulary of Belief, tho*
with fome little Variation : " We truly know one
*' God. We know Chrift, we know that the
*' Son fufFered as he fufFered, that he died as he
" died, that he rofe on the third Day, that
*' he is at the Right-hand of the Father, and
'' that he ihall come to judge the Quick and
*' Dead.*' Thefe Things we affirm , which we have
^* learnt.
Origen y hath left us the following Summary
of
xpi*ce.t ^aVIa^ f^ n^pec. Ka* ravlcc MycfAit ec tfA/xB-ofX/iv. Id. ibid,
contr. Noet. p. 6. §. i. Vid. etiam §. 17, 18.
y Species vero eorum, quae, per Prsdicationem Apoftolicam
manifefte traduntur, ifts funt. Primo, quod unus Deus eft,
qui Omnia creavit atque coiripofuit, quique quum nihil efiet,
cffe fecit Univerfa : Deus a prima Creatura Sc Conditione
Mundi, omnium Juftorum Deusj Adam, Abel, Seth, Enos,
Enoch, Noe, Sem, Abraham, Ifaac, Jacob, duodecim Pa-
triarchaxum, Moyfis &Prophetarum ; & quod hie Deus in no-
viffimis Diebas, ficut per Poophetas fuos ante promiierat, mifit
Dominiim noftrum Jefum Chriftum, primo quidera vocaturum
Ifrael, fecundo vero etiam Gentes poit perfidiam Populi Ifrael.
Hie Deus juflus & bonus. Pater Domini noftri Jei'u Chriili„
Legem & Prophetas & Evangclia ipfe dedit, qui & Apoftolo-
jrum Deus ell, & Veteris & JN'Qvi Teliamenti. Turn deinde
quia
*•»
Calmly aiid Impartially reviewed^ 1 07
of the Chriftian Faith. The Articles delivered to
MS by the preaching of the Apoftles are thefe : " Firft,
" that there is one God, who created and formed
" all Things, and who, when there was nothing,
" made all Things to exift y God, from the firft
" Creation and Conftitution of the World, the
God of all the Juft, of Adam, Abel^ Seth, EnoSy
Enoch, Noe, Sem, Abraham, IJaac, Jacob, the
twelve Patriarchs, Mofes, and the Prophets j
and that this God in thefe lad Days, as he had
before promifed by his Prophets, fent our Lord
Jefus Chrift, firft of all to call Ifrael, and then
" to call the Gentiles alfo, after the Infidelity of
his People IfraeL This juft and good God,
P 2 " the
((
quia Jefus Chriilus, ipfe qui veni't, ante omnem Creaturam
natus ex Patre eft : Qui quum in omnium Conditione Patri
jniniftrafTet, per ipfum enim Omnia fa£la funt, novillimis Tern-
poribus feipfum exinaniens, Homo fadlus, incarnatus eft, cum
Deus effet, & Homo fadus manfit quod erat Deus. Corpus
aiTumpfit noftro Corpori iimile, eo folo difierens, quod nacum
ex Virgine & Spiritu Sanfto eft. Et quoniam hie Jefus Chrif-
tus natus & paffus eft in Veritate, & non per Phantafiam, com-
munem hanc Mortem fuftinuit, vere mortuus, vere enim a
Mortuis refurrexit,& poft Refurredlionem converfatus cumDif-
cipulis fuis, afiumptus eft.»Tum deindeHonore ac Dignitate Pa-
tri ac Filio fociatum tradiderunt Spiritum Sandlum — Poft haec
j;im, quod Anima lubftantiam Vitamque habens propriam,
cam ex hoc Mundo difcefTerit, pro fuis Meritis difpenfabitur,
five VitJe asterr.ae ac beatitudinis Hsereditate potitura, fi hoc ei
fua Gefta praeftiterint ; five Igni ceterno ac Suppliciis manci-
panda, fi in hoc earn Scelerum Culpa detorferit. Sed & quia
erit Tempus Refurreclionis Mortuorum, cum Corpus hoc,
quod nunc in Corruptione fcminatur, furget in Incorruptione,
& quod feminatur in Ignominia furget in Gloria. Eft Sc illud
delinitum in ecclefiaftica Praedicatione, omnem Animam ratio-
nabilem efie liberi Arbitrii Sc Voluntatis ; effe quoque ei cer-
tamen adverfus Diabolum & Angelos ejus, contrariafque Vir-
tutes — Quod Mundus ifte faftus fit, Sc a certo Tempore coe-
perit, & fit pro ipfa fui Corruptione folvendus — Turn demum
quod per Spiritum Dei Scripture confcriptse fint'—Eile Angelos
Dei quofdam et Virtutes bonas, qui ei miniftrant ad Saiutem
Hominum confummandam. De Primip. ? reef at*
'io8 ^he Cafe of Subfcription
*' the Father of our Lord Jefus Chrift, himfelf
*' gave the Law and the Prophets, and the Go-
** Ipels, and is the God of the Apoftles, and of
*' the Old and New Tefiament, Farther, that
*% Jefus ChrKl himfelf, Vvho came into the World,
*' was born of the Father before every Creature ;
*' who having nniniftred to the Father in the Cre-
*' ation of ail Things, for hy him all Things were
*' made^ in thefe iaft Times, emptying himfelf,
** was made Man, and became incarnate, who
*' was God, and being made Man remained God,
*' as he was before. He took a Body like to our
*' Body, differing only in this, that it was born
*' of a Virgin and the Holy Spixit. And be-
*' caufe this Jefus Chrift was really born, and fuf-
*' fered, and endured that Death which is common
*' to all, he truly died, and not in Appearance ;
*^ for he rofe truly from the Dead, and after his
*' Refiirredlion converfed with his Difciples, and
*' was received into Glory. They have alfo deli-
^' vered^ that the Holy Spirit was joined to the
*' Father and Son in Honour and Dignity : That
*' the Soul hath its own proper Subftance and Life,
*' and that when it goes out qf the World it fhall
^' receive according to its Deferts ; Life eternal,
'' and a blefled Inheritance, if it doth well ; but
*' be doomed to eternal Fire and Punilhment, if
*•" in this World it becomes criminal and guilty :
*' That there is a Seafon for the Refurredion of
" the Dead, when this Body, which is fown in
Ccrruptiony Jhall be raifed in Incorruption^ and.
what is fown in Bijhonour Jhall be raifed inGlory :.
That every reafonable Soul hath free Power and
Will, and muft contend againft the Devil and
his Angels, and contrary Powers ; as to all which
we are informed by ecclefiaftical InJlru5fion : That
** this World was made, and began at a certain
" Time,
cc
Calmly and Impartially reviewed, 109
*^ Time, and Ihall be diflblved according to its
*^ corruptible Nature : And farther, that the Scrip-
*^ tures are written by the Spirit of God ; and
that there are alfo certain Angels of God, and
good Powers, who minifler to him to accom-
plifh the Salvation of Men." Mr. Btngham
hath omitted all thefe latter Principles of Origen^
which however 1 thought too material to be wiiolly
pafTeo over.
There is another fhorter Summary of the Chri-
liian Faith, in a ^reatife ^ afcribed to Origen^ in-
tituled, Of a right Faith iyi God ; by others called
A Dialogue againji the Marcionites. But this very
Summary, I think, undeniably proves, that this
Dialogue was written after ^ the firft Council of
J^ice. But as 'tis fhort I (hail fubjoin it, efpecially
as it paiTes under Origen^s Name. " I have be-
" lieved that there is one God, even the Creator
" and Former of all Things, and that God the
'* Word is from him, confubji antial^ everexiiting,
" and v^^ho in thefe laft Times took Man from the
*' Virgin Mary^ and that he was crucified, and
*' rofe from the Dead. I believe alfo in the Holy
*' Ghoft, wlio hath exifted for ever.'*
In the Works of St. Cyprian we have no par-
ticular Form of any Creed, that he hath tranf-
mitted to us. He fpeaks \ indeed of the Symbolum,
or
2 Eva ©iov y^ zli?-v))i f^ d'l^f/jts^yov rm ecvxvlav tivaii 7ti7ri<-riv<tt, y^
y-^ui. UiTivco ^i f^ TO) Ayta Unv^Uliy ren ecu ot^j. Adamant.
Dia/. de Red. &c. In init.
^ Vide Admonit. in Dialog. De Reda in DeumFide.
^ Quod fi aliquis illud opponat, ut dicat eandem Novatia-
num Legem tenere, quam Catholica Ecdefia teneat, eodem
Symbolo quo & nos baptizare, eundem noffe Deum Patrenj,
eundem Filium Chriftum, eundem Spiritum Sandcum — Scia:
quifquis hoc opponpndum putat, primunij non effe unam nobis
k fchifmaticis
no ^he Cafe of Subfcriptioft
or Creed that was in Ufe in Baptifm, or of forne
Ihort Summary of the Chriftian Doclrine, as to
the feveral Articles of which they afked the Per-
fon to be baptized whether he beUeved them or
not. After which he immediately mentions five
of them : " The Acknowledgment of God the
Father, his Son Jefus^ Chrift, the Holy Spirit,
the RemiiTion of Sins, and eternal Life by the
HolyChurch." In another Place he adds others :
*' That the Son was born of the Virgin Mary^
" that being the Word he was made Flefh, that
*' he carried our Sins, that he overcame Death by
**- dying, that he firft began the Refurredion of
*' the Flefli by himfelf, and ihewed to his Difciples
** that he rofe in the fame Flefh."
About the fame Time with Cyprian lived Gre-
gory, Bifhop of Neoccefarea^ commonly called
Tbaumaturgus, or the JVonder -worker. And to
him is afcnbed the following Creed," publifhed, as
*tis
& fchifmaticis Symboli Legem, neque eandem Interrogationenu
Nam cum dicunt : Credis RemifTionem Peccatorum, & Vitam
2?ternam per Sandam Ecclefiam, mentiuntur in Interrogatiene.
Epi/i. 69. P^ids et Epifi. 70. Nunquid eundem unum Filiuni
Chriilum, de Maria Virgine natum, qui Sermo Caro fadlus
fit,qui Peccata noflra portaverit,qui Mortem moriendo vicerit,
qui Refurredior.em Carnis per femetipium primus initiaverit,
&• Difcipulis fuis quod in eadem Carae refurrexiffec oHenderit.
Epj}. 75.
^ E;^ Gfe^ Wc^n^ Aoy« ^«»1>^, co^iet^ v^iTUcrtji *^ ^VYss,U/iUi «J
xjsi,-^ y f/jo;'^- f* UioyH, 0£{^ £» 0«y, X'^S'"'^'^? ^ iiJiW." TJJ? 3'«o])J-
Ai^m. Kxt iv vrrzVfAz x'/iov^ £» 0fs tkv v:Teift*f ^Xt'^^t ^^^ ^** ^^^ '^^''
•Jili^t, «■»}/*} X'/ix, ecyio^iji ccyixirfjuy X"i^7^> *" * (Pxoic^ui 0i(^
9 Tflt'/;f, 0 iTTi zo'Sm'i »«t» Jc ^tftfTi, *.x\ 0£^ 0 hi'^ <^tx Trx^lwy, T^iXi
Cahnly and Impartially reviewed. 1 1 1
*tis faid, for the Ufe of his own Church ; and
which is very wonderful, given by St. John the
Apoftle, at the Command of the Virgin Mary,
The Myftery of the Faith^ as Gregory of Nyffen
calls it, that was thus revealed to ^haumaturgus^
was in thefe Words : " There is one God, the
*' Father of the living Word, of the fubfifting
*' Wifdom and Power, and eternal exprefs Image,
*' the perfed Begetter of a perfed one, the Fa-
*' ther of the only begotten Son. There is one
" Lord, the only one of the only One, God of
" God, the Charader and Image of the Deity,
" the adtive Word, the Wifdom that comprehends
" the whole Syftem of Things, and the Power
** that made the whole Creation, the true Son of
" the true Father, invifible of Invifible, In-
" corruptible of Incorruptible, and Immortal of
" Immortal, and Eternal of Eternal. And
" there is one Holy Spirit, having its Ex-
" iftence from God, and who by the Son appeared
*' to Men, the perfed Image of the perfed Son,
" the Life which is the Caufe of the Living, the
" holy Fountain, the Sandity that is the Diftri-
*' butor of Sandification ; by whom God the Fa-
" ther, who is over all and in all, is m.anifefted,
and God the Son who is through all: A perfed:
Trinity, undivided and unfeparated in Glory,
and Eternity, and Dominion." ^o that there is
nothing created or fervile in the Trinity ; nothing fo
adventitious^ as that what before did not exiji was
after introduced into it \ for that the Son was never
wanting to the Father^ nor the Spirit to the Son ;
but the felf-fame Trinity is always invariable and
unchangeable^
^ As
TeinfAsvn. Outs Hv tcntrTcv ri, a ^«Aey sv ttj r^ix^i, ere iTrareCKTav
T^GTtvi^ TZXT^i, STS vtcif TTvivfAec. ttXX ctTfsjTT^ X661 e6vaJAAo<ft-r<^
3! «VT»; Tf i«5 «s<. JpudQi^^QX, Nyflen- FqI- 2. *. 978.
112 Tloe Cafe of Subfcriptton
As to this Creed, Mr. Bingham tells us, ^ that
fome modern AriaJis^ following Sandius^ have ob-
jeded againft it, as not genuine, but that the
learned Blfhop 5«//hath abundantly vindicated the
Credit of it, from the undeniable Evidences of
Gregory of Nyjfen and St. Bajtl. But Mr. Bing-
ham I fuppofe knew, that other Writers befidefi
Arians have difputed theGenuinenefs of chis Creed,
fuch as the learned Rivet^ Spanheim^ and others.
The Manner in which Nyjfen relates that Tbauma-
turgus received this Creed, viz. from the Apoftle
Jobn^ by Command of the Virgin Mary., both
appearing to him in a Vifion for this Purpofe, is
incredible, and feems to be a Fidion to give a
Sanation to the Creed, and make the afcribing it
to fo great a Man as Gregory the more probable. I
don't apprehend, that the Bufinefs of the Virgiri
Mary^ fince her Death, hath been that of Creed-
making ; and if St. John had given to our Gregory
fome Explication of the Beginning of his own Go-
fpel, fo as to have rendered the Senfe of it ever
after clear and indifputable, I could then readily
have joined in Bifhop Bull's Remark : *" nat it
Qught not to feem incredible to any^ that fuch a Vi-
fion as this fhould he vouchfafed to this Ferfon^whofe
whole Life was^ as all vjho fpeak of him unanimoujly
^lloWy illuJlriiMis for Revelations and Miracles. But
that the bleffed Virgin and the Apoftle Ihould
come from Heaven on the Errand of revealing
fuch a myjtical Creeds fo different from all the for-
mer ones that have been mentioned, and fo wholly
deftitute of that Simplicity that appears in them,
will.
^ Antiq. Book X. C. 4. p. 93.
^ Neque fane incredibile caiquam videri debet, tale quip-
piaiti Homini accidiiTe, cujas totam Vitam Revelationibus &,
Miraculis illuflrem faifle, Scriptores Ecclefiaftici omnes, quot-
quor ejus iDemifierunt, & quis fere non meminit, uno Oxt
tcltantur. Bull. Drfenf, Fid. Nic Se^. 2. c 12. /. 1 37*
Calmly and Impartially reviewed. 1 1 ^
will not gain a very eafy or general Belief. Dr.
Lardner ^ hath confidered and anfwered all Bifhop
5«//'s Arguments for theGenuinenefs of this Creed ;
and I therefore conclude in his Words, that this
Creed is not the Creed of Thaumaturgus, hut a
Fi£fion of the fourth Century, after the Rife and
Heats of the Controverfy about the trinity — when,
fome People were willing to have Gregory on their
Side, to fupport their Do5lrine^ or Manner of Ex"
preffion.
There is another Creed, tho' of like fufpefted
Credit (which I fhall here give theTranflation of)
that isafcribed to Lucian,^ Prefbyter of Antioch^
who fuffered Martyrdom at Nicomedia, for con-
Q^ fefTing
^ Credibil. p. 2. Vol. IV. p. 536, ^"c.
ivx Qicv TFeclsPoc 7ru.\\oK^x\o^«, rev rav o>\.u:v aKfJum^yov t» tC %oi'^iY,Vp
s| » Tot. TTccvlx' y^ in; tva Kv*<e» Irja-a* K^i?-ev, rov vi«f avlif, rov lAote^
yt*)} &tev. Hi ij rex, ttxvIx, rov yivvn^iv\iX. Tcsa rco'i ctiaveov ixre 7rcc',^(^ j,
©£oi»£K©ty oXov t\oXiSy f/iovov i^ f/jove, rtMioviK ri?\.it!i^ (lo(.(riMot itt
^ectriXi^^f Kyf'si' *" Kfpiy, Aoyot ^eovtoc^ Xoipixv ^acretVy (put; oiMB'i-
wc, oabtj uXn^iictVy ecv»(rlu<nv, Trotfjuivu^ i^v^oiv, »\fit7flev ts xxi xvx?v
A«(ft/]ov T)j5 .^£o]jj]®- , e(ri»i rt koh /28A«5 kui ^vxf/tiui x«j ^o^fi^ ra
9Txlp^ e67r<ep«f APlelx.^o|l hkovu, rov vpololoxov 7rx(nji tjj? xUcj*?, rov evlei
tv xf^iiTTp'^ rov QioVf ©sov AoyoVj xalci. re tipijfAivov it ru Evayyg'-
Tiiftj, xcii ©2(^ i)v 0 Aoy<^y ^t is rex, Trxfjcc jys»t]o, Kcci iv u ra, Trxvjcd
cuj'Eysjxi, rev in* i(r;^x\uf reov vifjuiouv Koc^iiX^ oi\x xtaS'iv, y^ ysy>;5«
B'ivlx iK Ilx^B-ivH Kxlx Tflt^ yoxi^xiif Kj uv^^axot yivof/jivov, fjiit(ri%t
©j« J^ xiiB'fe»7Taiv^ ATTe^eXov n tj)^ 7:i?iinii rjfjt/ay, f^ x^^^yov ttji; Ccori^^
uc, ^ija-tVf ei* y.cc]xQtQt)xx iK rit »^cfvtf, a^c ^''^ Trem) ro SsXiju/ec ro
ffjijo»f x>i?\x TO ^iXmfjux m TSjiAij/aiJlv^ fJjV rev TTxd'ofia vnso i]u,eiv,f^
itvu?xv\x rt} r^i\}} vifAi^Xy >^ xviX^ov\x s<? »««»«?, »^ xx^i(r^i\]x i»
Oi^iX m na7^©-, x^ TTxMv io^o/juivoy fJbilx ^o|*)5 f^ dviiXjuUiCSCy xpuxt
^u\\x<i Kj vix-oa^. Ka* £<f ro ttviviax xyiov^ ro nq 7rx^xx.?i.ii(ri¥, t^
uyixTfAev, kJ Ti/MiOfa-iv reiq Trt^ivaci h^outivov, xaB-a^ t^ 0 itv^i^*
ilf/iuv Ij5(ra? Xf*«"©^ ^lilx^alo roii; /xx^Tjlxi^^ Myatv' TTc^iv^-ivla fA.-xBi]'-
rsvirotli TtX'P.x ru. iS^nj, IBuTpii^mie, xv Uf «' j ro otofA/x ra n«7^®", 1^ rtg
Viit, y^ rn xym TrviVf/jxl®^, «)'/jAovc]* n«]*^, xMB'aie, Ilitl^^ 6^]©-,wtf
oS(«A>)S-A>5 u«a c^^ , ra at xymwivi/uci^^ xyitu 7:viufJi/cc\^ o»i<^* rttt
bveyux OfV a^ e^t xeyaq xuuuivuv, xX)\x ffijiJUUivovleiiv xx^iQoti rtiv tiKHxi'
*x.c6<fa ruv ovo fAx^of/tivai vzc^xcnv ri xxi rx^iv f^ co^xv, cei; nvxi rtj
fjbiv vTTo^^ta-H T^ix, rn h arvjx.<^ainx sf, Jpud Athanaf. de Sfnodm
Arim^ ^ Seleri. /. 892, 893.
1 T 4 7X^ Cafe of Buhfcriptlon
felTing the Name of Chrifl:, in the Reign o^ AtdxU
fnin^ in the Year 312. It runs as follows : *' We
believe, agreeable to the Evangelical and Apo-
ftolical Tradition, in one God the Father Al-
mighty, the Creator and Maker of all Things:
And in one Lord Jefus Chrift his Son, the only
begotten God, by whom are all Things, be-
gotten of the Father before all Ages, God of
God, Whole of Whole, One only of One only,
Perfed of Perfe(5t, King of King, Lord of
Lord, the living Word, the Jiving Wifdom,
the true Light, the Way, the Truth, the Re-
furre6lion, the Shepherd, the Door, the incoH'
vertible and immutable and unchangeable Image
of the Deity, Eflcnce and Will, and Power and
Glory of the Father •, the Firil-born of every
Creature, who was in the Beginning with God,
God the Word, according to that in the Gofpel,
and the Word was God\ by whom all Things
were made, and in whom all Things fubfiftj
who in thefe laft Days came from above, and
was born of a Virgin according to the Scriptures,
and was made Man, the Mediator between God
and Man,, and the Apoftle of our Faith, and
*' the Prince of Life ; as he himfelf faid, / came
•' down from Heaven^ not to do my own Will, hut
*' the Will of him that fent me ; who fuffered for
•' us, and lofe again the third Day, and afcended
into' the Heavens, and fat on the Right-hand
of the Father, and fliall come again with Glory
and Power to judge the Quick and the Dead :
And in the Holy Spirit, given to them that be-
lieve, for their Comfort, Sand:ification, and
Perfection •, even as our Lord Jefus Chrift com-
manded iiis Difciples, laying. Go and teach all
Nations^ baptizing them in the Name of the Fa-*
ther^ the Son^ and Hcly Spirit. > viz, of the Fa-
" ther
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Calmly and Impartially reviewed, 115
" ther as being truly a Father, of the Son as be-
'' ing truly a Son, and of the Holy Spirit, as
" being truly an Holy Spirit -, Names thefe, not
" made ufe of fimply and without Meaning, but
*' accurately fignifying the peculiar HypoftafiSjOr-
" der and Glory of each one of the Perfons named ;
*' fo that they are three in Hypoftafis, and one
" by Confent."
I have tranflated this Creed from the Greek in
Athanajius^ which in feveral Things differs from
the Copies of it in Socrates and Hilary, Bilhop
Bull *" endeavours to prove, that it was really L«-
cian^S', but as his principal Argument is taken
from the Arians afcribing it to him, and afferting
it to be his at the Council of Antioch^ it can be of
no Weight, after the Character the Bifhop ' hath
given of them, as a Set of very great Lyers^ and
unworthy to he believed. If it had been well known
to be his, Atbanqfius and Socrates^ who have given
it at length, would undoubtedly have mentioned
it as fuch •, whereas they fpeak of it as properly the
Creed of the Eufehians or Avians^ and ^ invented
iy them whilft they were at Antiochy to make amends
for the Defers of a former Creed they had delivered
in to the Council there. But what is ftill of greater
Weight is, that the very Teftimony, on which
the Bilhop lays the greaceil Strefs, is rendered very
dubious by the Relater himfelf. For the Account
that Sozomen gives is this : ney faid they found this
Creed all written in the Hand of Lucian, who fuf-
fered Martyrdom at Nicomedia* Thus far the
0^2 ^ ; Bifhop J
*» Defenf. F. N. Sed. 2. c.13. J. 6*>
* Quis cordatus Fidem habebit mendacifiimo ifli Hominum
Genen? J^t. ibid. §. 4.
Athan. dg Syn. Ari.n. ^ Sel p. 892.
1 1 6 ^ke Cafe of Snbfcription
Bifhop ; but he takes no Notice of what Sozomen^
immediately adds: But whether they /aid thefe
Things truly ^ or were willing to ft cure greater Re-
gard to their own Formulary under the Authority of
the Mar tyfs 'Name ^ I fh all not determine, I take
it therefore for granted, that the Creed is not hu-
cian'^s^ as there doth not appear to me the Shadow
of a Reafon for it.
NovATiAN, "" in his Regula Fidei, or Treatlfe
of The Rule of Faith, though he occafionally men-
tions the Articles of Providence, the Refurredlion,
and others ; yet the three particularly comprifed
in that Rule are thefe : " The Believing in one
*' God, the Father and Lord Omnipotent, /. e,
*' the moft perfed: Creator of all Things, who
*' hath hung over us the Heighth of Heaven,
** hath eftabhfhed the maffy Earth beneath it, and
fpread the Seas with their flowing Waters, and
fully and beautifully difpofed all thefe Things
with their proper and becoming Furniture : And
the believing after the Father injefus Chrift alfo,
*' the Son of God, the Lord, our God, but Son
*' of God, viz. Son of this God who is the one
" and
viHs? rw a,\i/uu.>tcU th yuc&^rv^'^ , XtyeiD hk i^a, Sczom. Hif.Ecc/ef
"^ Rerula exigit Veritatis, ut primo omnium credamus ia
Deum Patrem & Dominum Omnipotemem, id ell, Reruin
"omnium perfedifTimum Conditorem ; qui Ccelum alta fubli-
'initate fuipenderitjTerram dejcda mole folidaverit, Maria fo-
Juto Liquore difFuderit, 8c hxz Omnia propriis Sc condignisln-
fl:rumentjs & ornata & plena digefierit. No'vat. cap. i. Inic.
Eadem Regula Veritatis docet nos credere poft Patrem ctiam
in Filium Dei Chriftum Jefam, Dominum Deum noftrum^ fed
DeiFilium, hujus Dei, qui unus & foius eit, Conditor fci. Re-
rum omnjum, ut j-im & fuperius expreiTum eft. liJ. cap. 9.
Poft haec credere etiam in Spiritum Sanftum, olira Ecclefise
repromifTum, fed ftatutis Teinporum Opportunitatibiis red-
ditum. i</. cap. 29.
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Calmly and Impartially reviewed. 1 1 7
and only God, 'viz. the Creator of all Things,
as is above exprefled : And the believing, after
thefe Things, in the Holy Spirit, formerly fo-
lemnly promifed to the Church, but in the ap-
pointed Seafons of the Times adually vouch-
*' fafed to it." The Explication of thefe three
great Principles of Chriftianity will be found at
large in this Treatife.
I have farther to add, the Profeffion of Faith
in the Apostolical Constitutions," which
Perfons are ordered to make, antecedent to their
Baptifm ; the Author of v/hich is fuppofed to have
lived about the End of the thirdCentury. "I believe
" and am baptized into one unbegotten, only true
God Almighty, the Father of Chrift, the Creator
and Maker of all Things, of whom are all
Things : And in the Lord Jefus Chrift, his only
begotten Son, the Firft-born of every Creature,
begotten before Ages by the good Pleafure of
the Father, not created, by whom all Things
were made, that are in Heaven and on Earth,
*' both vifible and invifible 5 who defcended in
*' thefe
" Jlia-Ttva xcii ,Qci7rr(?^ofjjcc( n^ ivx ei.'ysvvTjrov, f/jevot ecXnB^ivov ©««y
aTTUVTioV^ t^ y 7Ci TtOtVTOC' KXl £K *"* Kv^tOV lW6V TOV X^iO'TO!', T6V
fjboiioyiit) UVTS ViCV, ToV TTfaTOTCiCOV T^XCTTiq KTitTiOJCy TCV JT^O CCiUiiX)) iV'
^oKix ra nar^^ yma^itTct, a Kna-B-ivrol, c«' a ret ^ccvra iyivira
TO, iv 8^uvDic, x.a.1 izi *^/r,c, o^ctrcc n kxi ctooxTcf., tov itt i(r)(^oCT ec»
etyix^ TTct^B-iw Maoiet^ 'yivvii^'k*iu, »^ froXiliVtrnfjuivcv caa:, fx>i\x m^
vofjuii<i T» €>ns y^ n<«ig©- ccvla, tC ^uv^a^alcc ifit Uovlm fliAala, f^
UTro^CtVCvloC. VTTiO ytfjum, iC UVU^tA^CC iX VlKOUV fJuiieC to TTX^HI TV) T^Hn
ZUJtooi, }^ ocnXBcP,ci iic ry? a^xva^, i^ xa^itrBtvlx iv ai\ix rts Ilx\o(^ ,
9^ TTxMv io^efjuitcv iTTi (Ti'WsAfies Ta ectctiv^ fA'ilx tfo|ijq v-nvxi ^atlx^ kJ
yiKDisi;^ a Tii<; ^xtnMiXc, ax. jf «» t»A<^ * l2x7pu<^ofJLxi xxi si? ro Trvivfjucc
■Ta xyiovy Tfaltr* rcv TTXfiXxX'KlcVf T« iiteyr,(rxv iv rrxtriv Toic, xt: xta*
v(^ xyiou, v^ififjv ^'i X7ic?u>^i* xxi toj^ <i/TO'f oAoj?, vxex ra IlaT^!^,
xctTU TKv ir«v7fA»fle» ra <r«uT))c©- nf/juv xt^iBlajcra X«tf», xa,i fAirx
T»5 X7re?-e?\ii^ h 7Ta<ri ret^ 7:i^ivii(ri* £» t)j ctyia. xct'^oXixri ixxMa-iet,
«<5 (rxcK<^ UVet?a.triVj xxi Jij x^iCiv «/A««fTi»y, xet* «<« flA^i>^ucc,j
ifgccmPf Kei( us l!^o>*iv7V iAt^Mn(^ eitcvv^. Conjiit, Apojl. l.j. €.41,
1 1 8 52<f Cafe of Subfcription
*^ thefe laft Times from Heaven, and took Flefb^
*' and was born of the Holy Virgin Mary^ and
" converfed holily according to the Laws of God,
^^ even his Father, and waa crucified under Pontius
'^ Pilate^ and died for us, and after his Sufferings
*^* rofe from the Dead on the third Day, and af-
*»' cended into Heaven, and fat at the Right-hand
*' of the Father, and fhall come again in the End
^ of the World with Glory, to judge the Quick
" and Dead, of whofe Kingdom there fhall be no
^' End. I am baptized alfo into the Holy Spirit,
•"* i. e. the Comforter, who wrought in all the
>' Saints from the Beginning of the World, but
^* was afterwards fent to the Apoftles by the Fa-
" ther» according to the Promife of our Saviour,
^' the Lord Jefus Chrift, and after the Apoilles to
^^ all in the Holy Catholick Church, who believe
,^^ in the Refurredion of theFlefh, the Remiflion
*' of Sins, in the Kingdom of Heaven, and the
" Lite of the World to come.
I cannot difpenfe with myfelf without giving
my Reader one more ancient ProfefTion of the
Chriftian Faith from the fame Apoftolical ConfiiiU"
iioyis^ as it ccntaias feveral pradical as well as
doctrinal
® H'>t/fj? ti'i Tiitvcc ©itf tc. mot iifitivif^^ Ten itfia* >^ ty^u Atyov k/,-
^P'i^uif jct/ffcv, Tft.'» ci]a-<j ^m/JUiS^yov^ ra Xf'^'H TTxlfscc' fjc ccu'icn.iev t^
»y;oyi;'t^^A6v, a<; tKtivei cio?«t, «AA' Ui^hov )^ o(.yupX''^v> '^ ^P^^^ oiKbfec
aCTpo<ri]oi' eu ^w'.fpcv ovl«,. v) rpilev^ *} ^oA^os'oi', u^oe. f/zencv cci^Wi'
^K. etyyoxreyj ri uMxIov^ «AA«. ^iX. ve^a^K) Trpo^ifuv KYipv^trofAiv-jr Tiu^"
r«ic<i«'iopt^, TToiv'lc.fyriiv, TTccvlct^etriov' Qtev y^ Trcctpcc t» fX/cveyttac, ;<^
^(i^.oloKH ■Aoiizvtii ^i^u^ifpyioii," (yu 08ef, «»<^ y«8 zt^ipu, cv ttXhovuv,
»t©^ zcccxx?,ip,n ^ix Xptrw, T&'v ecXXiiv TxyfA>eilu* TTotitlnv^ ivsc ^nfAttif-
\**^ ^kxtpooa x-TKnenf ^ec Xpjyy jro{)}U)v, rev xvrev TpwojjTJjx, voiAobt^
TJtw/i,' «yTt?' ocvccrccnae, etiTiov >^ tifufftaifi, Kj otvTciTToO'xriuc^ ^t uv7}t
^/tiHiuiivcof rUTov xvTof y^ uvBfat^6V iU^C»i<reCVTCt. yiVST^Xty f^ TTcAi-
'ii'jruuitiv.* x>tv xfjuxfiTix^, f^ TfxB'ovTec^ y^ oLtxi ct^t a, nc ytx^m, y^
scvsX^cvrec vrp^ rev otTrftfuA^vr*. K«* ttxv KTiriACC &ns tcccXov (PetfAiv,
•%i nh* $c%\vKT<n* Ttuy TO jr|)®- fru^uviv ^-.yccniii n*iT;tAst/x£«w^iji«r,
xa
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Calmly and impartially revleu'^J, lig
doflrinal Articles'^ of the Chriftian Belief, 'Tis
this : We therefore the Children of God, and
the Sons of Peace, who preach the facred and
genuine Word of Godlinefs, declare : " There is
'* one onlv God, Lord of the Law and the Pro-
*' phets. Maker of the Things that are, the Fa-
" ther of Chrift, not the Caufe or born of him*
felf, as fome imagine, but eternal and without
Beginning, and dwelling in Light inacceflible 5
not the fecond, or third, or manifold, but the
only one from Eternity; not unknown, orun-
defcribable, but preached by the Law and the
Prophets ; Almighty, Governor of all, uni-
*' verfal Lord •, the God and Father of him who
** is the only begotten, and Firft-born of every
" Creature ; the one God, the Father of one Son,,
** and not more ; of one Comforter by Chrift %
*' the Creator of other Orders, the one Maker of
the World, the Former of diverfe Creatures by
Chrift, the fame who prefides over all Things,
and is Lawgiver by the fame Chrift ; the Caufe
of the Refurredion and Judgment and future
Recom pence, to be performed by him ; that it
pleafed this fame Son to be made Man, and
*' converfe without Sin; that he fuffered, and rofe
" from the Dead, and afcended to him that fent
*' him,
^ jTM^atv ysvtirif, TiiJttur^ x»t eci/jDXvtrev ttvxi 7t$'(U0tf»fk° tz* uu^>i(rsi
yap Ta yivb^ tuv eiv^pa>fra>* diu^opa (r^vif/jecTeifv pjS/lA«to"S >j ivtw Aoecib
xxi ru 'E'j». ifv^w utrof/jXTov «» ij^iajv xeei ec^'clvx70» o/otifiAoya/tAi?^
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S-(ti 0.060 AcyttUfiv ^muni)v Ti xeCi x^ikuv, XXI (JUi(r^xl!oeo(rixi, Tev Xf''^
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0i\tfAtvof/ttd'Xf tttfiolt^, o]« t>i'<jAw3"<y, w XTTOKtile^ f^ d't* ot i^vAx<r<ri\^
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1 20 T'he Cdfe of Subfcription
him. And we affirm that every Creature of
God is good, and nothing to be abhorred, and
that every Thing of which we rightly partake
for our Suftenance is very good, according to
the Scripture : We beheve ahb that Marriage is
lawful, and the having Children honourable and
*' void of Pollution ; fince the Difference of Sexes
'' was formed in Adam and Eve for the Increafe of
" the Race of Men. We confefs that the Soul
within us is incorporeal and immortal, not cor-
ruptible as our Bodies, but immortal as rational
and endowed with Liberty and Free-will. We
abhor, as abominable and impious, all unlawful
Mixtures, anci that unnatural one which is prac-
*' tifed by fome. We confefs that there fhall be a
" Refurreclion of the Jufl and Unjufl, and a Re-
" tribution. We confefs that Chrifl is not a mere
" Man, but God the Word and Man, theMedi-
" ator between God and Man, the High-priefl of
" the Father : Neither are we circumcifed with
" the Jews, knowing that he is come for whom
*' it was laid up [Shiloh) and for whofe Sake the
'' diftinfl Lines of Families were preferved, the
" Expeffation of the Nations, Jefus the Chrifl,
'• who fprung out of Judah^ the Son from the
*' Branch, the Flower of Jejfe, upon whofe Shoul*
*•' der is the Government. ^^
Thefe are I believe all the Creeds that will be
found to have any Pretence to be ancienter than
the lirfl Council of Nice^ except that called the
Apostles Creed: And even this is not, in the
Form in which it now (lands, of theirCompofition,
as is owned by all learned Men ; and was not re-
ceived for feveral Centuries, either in the Eafleni
or Weflern Churches, with all its prefent Articles,
as a compleat or univerfal Standard of the Faith 5
as Vv'ill be evident to every one, who compares it
with
Calmly and Impartially reviewed, it\
with the three Creeds of the Churches of Aquileia^
Rome^ and the Eaft^ as preferved by Ruffinus^ in
the fourth Century ; which Creeds all differ from
our common one, and in feveral Terms and Ar-
ticles from each other.
However, I can't help giving my Reader one
more Formulary of Faith, tho* made at the Coun-
cil of iV/V^, as the Author of it declares it was
agreeable to the ancient Doflrine, and taken from
the Holy Scriptures, and plainly appears to have
the venerable Marks of Scripture and Antiquity.
It is that of Eufehius^ Bifhop of C^efarea^ who,
giving an Account to his Flock of the Tranfadlions
of the Council of Nice^ tells them, that he read
this Formulary before the Emperor himfelf,which
was approved of as good and found : " We be-
" lieve in one God, the Father Almighty, the
" Maker of all Things, vifible and invifible ; and
** in one Lord Jefus Chrift, the Word of God,
" God of God, Light of Light, Life of Life,
*' the only begotten Son, the Firft-born of every
" Creature, begotten of God the Father before
*' all Ages, by whom all Things were made, who
*' was made Flefh for our Salvation, and conver-
" fed amongft Men, and fuffered and rofe the
" third Day, and afcended to the Father, and
R ** (hall
<r«6 xv^ioi Iijff-av X^»S"6>, Tell TH 0J» Aoyof, ©ler £« 08a, ^w? s* ^*"
t(^, ^uiiv SK ^<w>J';, VKi* fjitovoyivv), v^clolexov xximiq K{k<riuc,y 7r^9
TTcc^lett Tttv ittaiwv £» th ©sa 7:o[\o^ ytyivtytfjuivovt ^i a >C. iytvilo t»
TTttAfti Tov o'lcc TJjf ^jMili^xt CTeolrjoiKV <rx^x.o/3^ivl»f t^ tv etvS'^i!^?ro»? JTo-
?iiltv(rxfAtveVj *^ Tix^ovlx, t^ xvx^x^lx m t^[\i) ytfjui^ct^ >^ «yiA3'e»ii»
Tt^'^ T«v 7r»]iaXf *^ »)|o>l* TTxXit iy ^e|>3 K^HXt ^m\xc, kJ «Je^»9' »'*«'Si'"
•jU«£i> >^ <i$ cv ^tivf/tx «y»c», Thltff ixxTcy mxi >^ VTrx^x^av Tn^tvov j$,
irocli^x xXn^'Cii vrxlsfix, i^ viev «A>}$'«; f toy, xxi 7rnvf/ix xyui £cAi}d'«$
aytov TvtvfjuXf Kx^tt^ xtn « xv^i(^ n^ntrnt x« r. X^ SocraC. Hijin
MccUf. 1. I . c. 8,
12 2 72'^ Cafe of Enbfcrlption
" fiiall come again in Glory to judge the Quick
and the Dead. We believe alio in one Holy
Spirit, believing that every one of thefe is, and
doth fubfiR, the Father truly a Father, the Son
'' truly a Son, and the Holy Spirit truly an Holy
" Spirit j even as our Lord fending his Difciples
" to preach, faid : Go and teach all Nations^ bap-
" tizing them in the Name of Father^ Son^ and
" Holy Spirit:'
And trom thefe feveral Formularies, compared
with one another, the following Obfervations will,
I think, naturally occur.
I. That during the three firft Centuries of Chri-
ftianity it doth not appear that there vi^as any one
Creed or Formulary of Faith authorifed by pub-
lick Authority, or eftablillied by common Confent
and Order of the Church, as the Tefl: and Stan-
dard of Orthodoxy ; which Candidates for the
Miniftry were obliged to declare their Alfent to,
as the Condition of their Ordination, or which in-
deed was publickly ufed in any folemn Services of
the Chriftian Church or Worfliip whatfoever. All
the Creeds I have tranflated are only mere private
Compofttions^ drawn up by particular Perfons, ac-
cording to their own Sentiments of the Chriflian
Doctrine \ without having, in the Terms in which
they are delivered to us, the San6lion of any par-
ticular Churches, much lefs of the univerfal Church.
For thefe Creeds are fome of them (horter, others
longer, and all differ in Form and Expreflion from
one another. Yea the fame Writers, giving the
Summary cf the Chriftian Faith in different Parts
ol their Writings, diitcr from themfelves, and ufe
different Terms \ as may be obferved in Ignatius ^
yufiin Martyr^ Iren^uSy T'erttdlian and Origen ;
aCircumdance that could not have happened, had
iheie been any Form of Orthodoxy, which thofe
Fathers
Calmly and Impartially reviewed, 123
Fathers had knov/n of,- eftablifhed and aiitliorlfed
by the Church. Had this been the Cafe, we mud
have had it in fome, or all the ancient Apologies
for the Chriflian Religion, and it would have been
appealed to as the Standard of the Chriflian Doc-
trine, that the v^hole Church acknowledged and
received as fuch. But nothing of this is to be
found in any of thofe primitive Writers ; who all
reprefent Chriftianity, and defcribe the Principles
of it, in fuch Terms as occurred to their ownMinds,
and were thought by them to be bed cxpreiTive of
the Do6lrines, which they apprehended were the
diftinguifhing and fundamental ones of the Faith
of Chrill. And though Irenaus^ Tertullian^ No^
"uatian^' and others of the Fathers call their Creeds
the Rule of Faith^ yet they do not mean, that the
particular Creeds or Formularies they have given
us were authorifed and eflabliihed as Standards ot
Faith, but that the Do6lrine contained in their re-
fpedive Creeds was univerfally and without Exr
ception the received Doftrine of the Church. Or,
as the learned D// P/;^' exprefies it, The Phrafi
Rule of Faith doth not meaji a fet Form of Faith ^
hut the Faith itftlf. And this is fo clear a Fad,
that Bu Tin ^ himfelf acknowledges, that in the
' fecond and third Ages of the Churchy "jve find as many
Creeds as Authors^ and the fame Author fets the
Creed down after a different Manner in feveral
R 2 Flaces
'" Locis fup. c'lt.
' II eft encore a remarquer, que par le Mot de Regie de h
foiy il ne faut pas entendre la Formule de Foi^ mais la Foi
Hieme. Nou-oelle Bib. Vol. I. p. ii. Edit. 410.
* Dans le fecond, et dans le troifieme Siecle de TEgiife,
nous trouvons aucant da Symboles, que d'Auteurs, et un
memeAuteur rapporte le Symbole de differenteManiereen dif-
ferents Endroits de fes Ouvrages, ce qui fait voir qu'il n'y
avoit pas encore pour lors de Symbole, qa'on crut etre des
Apotres, ni meme de Formule de Foi reglee et afturce, M
ibid. p. io»
124 5^^^ Clafe of Subfcription
Places of his Works \ which 'plainly fiews^ that there
was not then at leafi any Creed that was reputed, to
he the Apoftles^ nor even any regulated and esta-
blished Form of Faith, ^ 'Tis to be hoped there-
fore that the Champion^ or fome of his Friends for
him, will inform the World what Creeds he means,
which he talks of "" as the moji ancient ones, and
which with great AfTurance he appropriates to the
Ufe of Baptifm, I am afraid he hath waded be-
yond his Depth, and ventured to affirm more than
he knows, or is able to prove. But,
2. That notwithftanding the Church, in thefe
truly primitive Times, had no eftablifhed Creeds,
nor human Articles of Faith, impofed on the Mi-
niflry or Laity as the Standards of Orthodoxy ;
yet there was a great Uniformity and Harmony of
Dodrine and Affe6tion without them •, and much
greater than there hath been fince human Autho-
rity hath taken upon itfelf to fetde the Faith for
the Chriftian World.
HegefippuSy as quoted by Eufchius^ tells us, that
when he came to Rome he converfed with feveral
Bifhops, and received the felf-fame Doctrine from
all of them — that during the feveral Succefftons of
the BifhopSy and in every City^ that was held which
ibeLaw and the Prophets^and ourLord commanded —
and that therefore the Church was compared to a
Virgin^ becaufe not yet corrupted by vain Do^rines,
The Church, difperfed throughout the World, even
to the Ends of the Earth, as Irenseus tells us,^ pre-
ferves this Faith, in Germany, Spain, the^z.^,^c.
being
'* Ch^ Eng. Vind. p. 25, 43.
▼a/« sjcecAax rnt tKxXnTteit 'za^B-mev, an so yet a i^'^c/'^^lo «Keet«5 //•*
Ttactic. Apud Eufeb. Ec. Hiji, I.4. c. 22.
y Ubi /up, et i.i, c. 4.- fins
' Calmly and Impartially reviewed, 1 2 c
being like the Light of the Sun^ eisery where inva-
riably the fame^ believing it as though it had one
Souk and preaching it as with one Mouth, The moft
eloquent Governors of the Church will not fay other
Things than thefe^ neither will he that is lefs eloquent
fay lefs. And Tertullian : ^ The Rule of Faith was
one only, unalterable, and incapable of Amendment
and in no Fart quefiioned by any among ft Chriftians.
And again, ' IVe communicate with the Apoflolick
Churches, becaufe no one of them embraces a different
JDo5trine -, different from that Rule of Faith he
had delivered. This is confefTed by Celfus^ who
fays, That in the Beginning, when they were few in
Number, €v f(J)^ovouv, they were of one Mind, There
were indeed Herefies during this Period ; but the
Authors of them ' were either mad and enthufiaf-
ticaJ, or evidently profligate Men, and their Opi-
nions fo extravagant, and evidently fubverfive of
all Religion, as that they had no Title to theChri-
llian Name, and almoft univerfally feparated them*
felves from the Chriftian Church and Worfhip,
Excepting thefe, the Doftrine contained in thefe
Creeds was the common ftandard Doctrine of the
Church, of the Learned and Unlearned, to which
none added, and from which none detraded. The
Confent in and ProfefTion to believe this, was
efteemed fufficient for the Chriftian Miniftry,
Communion and Affedlion.
3. 'Tis indifputably true, that the primitive
Creeds, fuch of them as are left on Record, were
fhort and fimple, and not encumber'd with thofe
controverfial Points, and intricate Speculations, that
have been introduced into almoft all Creeds, in
the
=^ Ubi /up.
^ Communicamus cum Ecclefils Apollolids, quod nuih' Doc-
trina diverfa. De Fraf. Hsret. c.zi.
^ Orig. cont, Celf. ^. 3. />. 453.
« Vide Apoflol, Conilit. /. 6. c. 10.
126 ^oe Cafe of Siilfcriptlon
the later Ages of the Church. All thofe which I
have tranllated, fuch of them as are indifptitably
before the Council of Nice^ are formed upon the
Plan of St. Paid: There is one Spirit , one Lord^ and
one God and Father of alU who is above all^ and
through all^ and in all-, at the fame Time generally
averting, that the Word is God ; exempting him
from, and raifmg him above the Condition and
Rank of all created Beings, becaufe by him the Fa-
ther created all Things. After this, and a fhort
Mention of the Holy Spirit, they confid of little
more than a few hiftorical Fads relating to our
Lord's Birth, Life, real Death, real Refurredlion,
real Exaltation, and his Coming the fecond Time
to judge the Quick and the Dead. This will be
evident from the Infped:ion of the Creeds them-
ielves. And this Shortnefs and Simplicity of thefe
mod ancient Creeds, the Author of The Church of
E-ngland Vindicated doth not pretend tc deny. The
Reafon he gives for it fhall be prefently examined,
and fhewn to be wholly groundlefs.
4. The Simplicity of the ancient Faith, con-
tained in the forementioned Formularies^ was one
ot the principal Reafons of the Unity and Purity
of Dofhine in the primitive Church : Becaufe the
Articles contained in them were comparatively few,
and thofe eafy to be underftood, and fuch as all
Chriftians of the moil ordinary Capacities could
readily remember, and fuch as appear to be evi-
dently contained in the facred Writings : Yea fucPi
as many barbarous Nations retained^ and firmly be-
lieved^ who had none of the Apoftolical Writings^
having Salvation written in their Hearts by the Spi'^.
rit^ without Faper or Inky carefully prcfcrving the
ancient Faiths that had been delivered down to them
from the Apojlks ; /. e, delivered to thcai by the
Apoftles, or apoilolick Men> and which they re-
tained
Calmly and Impartially reviewed. 127
tained in its original Simplicity without any mate^
rial Alteration whatfoever: A Thing that would
have been impoffible, had not the original Arti-
cles of the Chriftian Faith been few, and thofe
eafy to be underftood. Whiift the Church kept
to a few eafy Principles, and plain Fadls, her Doc-
trines were every where almoft invariably the fame,
and could not well alter wherever Chriftianity was
profelTed. But when once ^ pbilofopbical ^ejlions
and metaphyfical Diftindtions were brought into
the Faith, Articles of Belief multiplied, and Men
took on them to make formal and peremptory De-
cifions for others, Unity of Faith became an Im-
poflibility, and hath never been recovered even to
this Day.
5. The primitive Creeds were almofl all in Scrip-
ture 'Terms ^ and confifted of plain Scripture Arti-
cles, and the Fathers, who have left us their For-
mularies of Belief, many of them exprefsly declare,
that they were delivered from Chrift and the Word
of God, and by an uninterrupted Tradition from
the Apoftles themfelves ; and that upon this Foun-
dation the Faith w^hich they contained was univer-
fally received by the Church throughout the whole
World. Thus Jufiin Martyr ^^ after giving an Ac-
count of the general Behef of Chriilians, adds :
To fay all in a few Words, Thefe are the things
which we ey.-peEl^ and have learned by Chrifi^ and
teach others. And Iren^us :[ The Church through-
out
^ Ipfe denique Hserefes a Philofophia fubornantur — Hinc
illae Fabulae interminabiles, Sc Quaelbones infruftuofae, Sc Ser-
mones Serpentes velut Cancer, a quibus nos Apoftolus refrae-
nans, nominatim Philofophiam conteHatur caveri oportere.
Tertul. De Prapfcrip. Haret. c. 7.
xuf/jiv o(,x m X^is**?, x«< ^i^eKDcofMiv, rccv\» t<}i, Atol. ■prim.^. 12.
^ Sola vera ac vivifica Fide, quam ab Apoftolis Ecclefia per-
cepic, \xQTi. Ub.i.Frcefat,
128 '[the Cafe of Suhfcription
out the IVorld hath received from the Apoftles and
Difciples this Faith in one God, &c. And again :
The only true and Life-giving Faith is that which the
Church hath received from the Apoftles, Athena-
goras : ^ The Principles to which we adhere are not
from Men, but delivered and taught by God. Cle-
mens Alexandrinus : ^ We affirm that the ancieyit
and Catholick Church is one^ in Nature, Opinion,
Original and Excellency, which by the Will of the
me God, through one Lord, gathers together thofe
whom God predejlinated, foreknowing from before
the Foundation of the World that they would be righ*
ieous, into the Unity of one Faith, which is agreeable
to the genuine Tefiaments, or rather to the one Tef-
tament, delivered in different Periods of 'time — For
as the Do5frine of all the Apojlles was one, fo alfo
was the Tradition, And again,' We have the Lord
for the Original of our Do5lrine, who by the Pro-
phets, by the Gofpel, and by the bleffed Apofiles, hath
by various Means, and many Degrees led us from the
Beginning to the End of K?iowledge. If therefore
any one fuppofes that another Original is wanting,
that true genuine Original can be no longer pre ferved»
Ter-
pro Chrift. p. 41.
TS ito^y/ff fJt*o>tyiv iivcci (p*f/jiv TYjt uo^Xioiv Koci kcc.'^oMkhv iKKXrioixVf m
tioTViTt*, yri'^idn; fJt'iciq ri}( kxtx rcci eiKSta^ oiccS'viica.c ^ /u<«AAo» at Kctra
Till J«!X^Jjt»y Tjji- f/jtec* S^oKpoeoic, rot^ ;C?ove<?, fv^ ry <e)in ro) fittM'
fi/XTiy ^t f*^ re Jtyfi« a-viciyea-xf ry? >j^»j KXTccTirxyf/jivisc, m
fjbiccyoca i) ^uvTuv yiyovt rctv ATsyeAwv axTTTii S'kO'xirxxXiu ^ arvi e>[s
9C yi7:x^x^o<rif. Stromat. I. 7. p. 899, 900.
* Ex^oiA/iv yxo Tijt x^x^v rni ^^xa-xxXix^ rev kv^icy, ciet rt ruf
9rpo^y)ru>Vy ^tx ri m Ey<»yy6A*i?, K, ^x rwv fjiiXKXfiijuv A^eroAa*?,
jroAwTpoTTi'^ 1^ yicXvfji^ifu^ j| «pAi*'f *'^ rsA®- ^jyyjiAsvor Tij; ymc-iUi.
Ti^xfTc^D ^' *< Tic iTBpov ^ua-^xi vTTo^.x^ci^ yjssr' xv uTtfi «p;t' ^v^'^"
;^^mi. Id, ibid. p. 890.
Calmly and Impartially reviewed, 129
Tertullian^ having delivered his Rule of Faith^
fays, this Rule is appointed by Chrift ; and the Teft
of Orthodoxy, he Jays down, ^ is walking by that
Rukj which the Chiich hath delivered down from
the Apoftlesy the Apoftles from Chrifi^ and - Chriji
from God, So Origen prefaces the Summary of
Dodrine he gives us, by telling us, that they were
Articles evidently delivered by the preaching of the
Apoftles, And to mention no more, Eufebius of
Cafarea affirms,"" that the Creed he deliver'd he
had learnt from the divine Scriptures : So that the
original Creeds being all taken from Scripture, and
generally exprefTed in Scripture Language, could
not but contain an uniform Do6trine, without any
material Variation or Difference whatfoever.
6. Provided this Rule of Faith, or Apoftolick
Dodlrine was but adhered to, the primitive Fa-
thers were for referring the more difficult Queftions
arifing out of Scripture to God, and allowing Di-
verfity of Reafonings and Sentiments, as not ima-
gining any Harm could accrue to Chriftianity
hereby. Thus Ir emeus : " Since we have Truth it-
S fell
^ De Pr^efcnpf. cofit. Haeret. uf fup.
^ Ut Veritas nobis adjudicetur, quicunquein ea Regulain-
cedimus quam Ecciefia ab Apoftolis, Apoftoli a Chrillo^
Chriftus a Deo tradidit. Id. ibid. c. 37.
^ Socrat. Hiji. ubi fup.
" Habentes itaque Regulam ipfam Veritatem, & in aperto
pofitum de Deo Teftimonium, non debemus per Quaeftionum.
declinantes in alias atque alias Abfolutiones, ejicere iirmam <5c
veram de Deo Scientiam : magis autem Abfolutionem Qaaefti-
onum in hunc Charaderem dirigentes, exerceri quidem con-
venit perlnquifidonem Myfterii & Difpofitionis exiftentis Dei,
augeri autem in Charitate ejus.— Si autem Omnium qua in
Scripturis requiruntur Abfolutiones non poffumus invenire,
alterum tamen Deum, prseter eum qui eft non requiramus 1
Impietas enim haec eft maxima; Cedere autem base talia de-
bemus Deo, qui & nos fecit; reftiffime fcientes, quia Scrip-
tuVse quidem pcrfe<^s funt, quippe a Verbo Dei & Spiritu eju^
di'^;g, nos autem fecundum quod minores fumus-^fecundunx
hos
130 i'he Cafe of Stilfaiption
felf for our Rule, and a plain T'eftimony for Gody ws
ought not^ hy fuch E^plicatiois of Quejiions as lead
to various and different Opinions^ to reje5i the certain
and true Knowledge of God \ hut rather we fhould
fo dire^ the Refolution cf fuch Sluefiions^ as to ^x-.
ercife ourfelves in the Study of the Myjiery and
Conftitution of the true God, and to increafe in his
Love — For if we camiot explain all things in Scrip- .
ture^ let us not however look for another God hefedes
the true one \ for this is the greatefl Impiety. Such
things we ought to refer to God^ who made us ; as
rightly knowings that the Scriptures are indeed per-
feEi^ hecaufe indited hy the Word and Spirit of God,
but that we from the Weaknefs of our Condition need
the Difcovery of his Myfteries, Then he goes on
to (hew how many Things there are in Nature
that we can't account for, though many plaufible
Things may be faid concerning them, and adds :
If as to created Things, fome mufi he referred to
God, whilfi others come within our Knowledge ; where
is the Difficulty to fuppofe, that as to the ^eflions
cf Scripture, which is all Spiritual, fome we fhould
he able to refolve according to the Grace of God,
whilft others mufl he referred to him ? — Thus we
fhall keep our Faith, and continue without Danger,
and find the Scripture in all Things confiflent. Thus
aKoTertullian,"^ after his Formulary, fays: This
Rule
hoc Sc Scientia Myfleriorum ejus indigemus,
'; - n.. _.. /2\... J- .,^
"El f^ JT< r6»f
7-135 X-ilfTiVq tViU f/ji* UVCCKU'iCX,i Tft* ©fi*', mX <^£ f^ US, yttUlTiV «/l)}At'3-6
T*v 'ypcc<pi>.'v '7rnvfXjOi[\Kuv etrav, fn« fjiii\ i7:i><.vatJbiv xeC,cc ^«pjv©t», mot
B^Kcrfidi, Iren. /. 2. <:. 47.
° Ha?c Regula a Chrifto inftltuta nullas habet apud nos
Quaeliiones, nifi quas Hasrefes inferunt, & quas Hoereticos fa-
ciant. Costerum manente Forma ejus in fuo Ordine, quantum
libet quffiras & trades, & omnem Libidinem Curiofitad efxun-
dafs, ft quid tibi videtur vel Ambiguitate pendcre, vel Obfcu-
nute obumbrari. De Prtrf. Hsret. c. 14,
Cabniy rmd I?7ipartially reviewed, 13 x
Rule appohUed by Chrift is attended amongfi us with
no ^lejiions^ hut fuch as Herefies introduce^ and
make Hereticks, However^ preferve but this Form
in its proper Order, and inquire and debate as much
as you pleafe, and indulge every Liberty that Curio-
fity can prompt to, if any l^hing feems to you to he
doubtful and ambiguous, or wrapt up in Darknefs,
Origen ^ alfo fpeaks to the like Purpofe. After
having declared, that the Apoftles taught that the
Holy Spirit was joined with the Father and Son
in Honour and Dignity, he adds : But this is not
clearly determined, whether the Spirit be begotten or
unbegotten, or whether he is to be accounted alfo as-
the Son of God, or not. Of thefe nings we mufb
inquire, as we are able, from the Holy Scripture, and
fearch them out with Jkilful Diligence, Speaking
alfo of the different Opinions of the Original and
Infufion of the Soul of Man, of the Nature and
Condition of the Devil and his Angels, what pre-
ceded this World, and fhall follow the Deflrudion
of it, when good Angels were created, what is
their Nature and Condition, and other Points,
which Scripture hath not determined-, in order to
form a regular Scheme of thefe "things, he fays, every
one muft, from the general Principles, fearch out the
Truth by what he finds in the Holy Scriptures, cr
nan deduce by a juji aiid regular Confequence from
them. This Rule is equitable in its Nature ; and
S 2 though
p Turn deinde Honore ac Dignitate Patri ac Filio fociatum
tradiderunt Spiritum Sanftum, in hoc non jam manifelle dif-
cernitur, utrum natus an innatus, vel Filius etiam Dei ipfe ha-
bendus fit, jiecne. Sed inquirenda jam ifta pro Viribus funt
de facra Scriptura,& fagaciPerquifitioneinveftiganda---Oportet
igitur velutElementis ac Fundamentis hujufmodi uti — omnem
qui cupit Sericm quandam & Corpus ex horum omnium Ra-
tione perficere, ut manifellis & neceffariis AfTertionibus de fm-
wulis quibus quid fit in Vero rimetur-^-vel his quas in Sanfti3
Scripturis invenerit,vel quas ex Confequentia ipfius indagine ac
r^<^i Tenore repererit. De Principe Prof at. § 4. et ult.
'3 3 2 T'he Cafe of Subfcription
though the primitive Fathers feem to have agreed
in the Manner of expreffing their Belief, and in the
main in thePrinciples them felves of which theirFaith
confifted ; yet when they came to explain fome of
the particular Articles, which they agreed in the
Words, or general Senfe of, they have almoft every
one of them fome Peculiarities of Opinion relating
to them^that are fcarce reconcileable with each other;
as will evidently appear to every one who confults
Bilhop Bull^ and obferves the Difficulty that wor-
thy and learned Prelate found to make their Sen-
timents conformable to each other ; and as I think
I could prove, to a Demonftration, by collating
many Paflages of Jujiin Martyr^ Irenaus^ Clemens
of Alexandria^ Athenagoras^ fertullian^ and others
now before me. But in this they adled like wifeMen.
They had a Divine Rule, and they faithfully kept
to it ; and did not, becaufe there might be a Dif-
ficulty in underflanding fome Parts of it, take
upon them to rejed it, and fubftitute another ex-
planatory one of their own in the Room of it.
7. This deferves the more to be remarked, be-
caufe during thefe primitive Times there were
many real Herefies, againfl which the Men of
Learning and Ability in the Church oppofed them-
felves, in order to preferve the Unity and Purity
of the Chriftian Faith. All the early Chriftian
Writers almoft mention them, and the Enemies
of Chriftian ity reproached them with it. Thus
Celfus: '^ In the Beginnings when they were few,
ihey were of one Mind\ hut when their Numbers
fpread^ they were immediately fplit and divided, and
all eager to go into particular FaElions of their own^
Whan Kind of Herefies were broached in the
earlier
Calmly and Impartially reviewed, 133
earJIer Ages of Chriftianity may be feen in feveral
of the primitive Chriftian Writers, Iren^us^ Ter-
tullian^ Epiphanius^ and others. I fhall juft give
my Reader a Specimen of them from the Apofto'
lical ConJlitutio7is ; by which he will fee what Sort
of Perfons were counted Hereticks from the Be-
ginning, and thereby be better able to judge of
the Account I have before given of the Nature of
Herefy/ The ancient Hereticks were fuch,* "> as
'' blafphemed the Almighty God, affirming him
*^ to be unknown, and denying him to be theFa-
" ther of Chrifl, and Maker of the Worlds, and
*' faying he is ineffable, undefcribable, and with-
*' out Name, and born of himfelf. They dif-
*^ approve of the Law and the Prophets, affirm
" there is no Providence, believe not the Refur-
*' redlion, fay there is no Judgment or future Re-
*' compence, that the Soul is not immortal, that
^' Pleafure is the only Thing to be rejoiced in,
" and that you may turn to every Kind of Reli- ,
" gion
^ P. 50, ^c.
iivut TTocl.s^x ra Xf'ri^, f^*)^i re KcfTfjttn ^vtfjttusoyci, a>iA' uXatTov^
B^7i(rKiiccv eihxCpe^Q)^ iKK>^ivsiv. Oi fJUiv yxp wA£<a5 surCi S-fB? XiyaViv^
Ok Jjf, T^g<5 otvx^x^ii «* ^*, ^<^° xymnreq, et ^5, xiuyxi; ccvu^>si,
Kxi ei, iJuiVy xyxf/zixv ^i^x(rK!d(n, k^ xeav uTre^-iiVf y^ eivey (ih>.v>cie6
Mycvliq spxi >^ yxiAiov j^ Trxid'm yin<nv, j^ /Safoi/iSp.m fMilxXvi'^iV'—
tls^oi a'i £| uv]u)» i'kiytv unmH ^uv (pxcKovltc, pt^ei^sty xitix^ia^xiy tx i's
Kxlx VfljI^flV KX^X^X t<rB-itlV, }^ TFt^ilifX/VStrB'Xl VOf/iltJUUi' TTH-tViiV S\ tli
Apofi. Conjl. 1. 6. CIO. K.«t XfiS'«J' ^Xt ofjuc^.oyao'ivviov Qm, A^
vtvlxi yxo iCj Ttiv Kxlx (TX^KX xvls yttyn^iv^ Tcy i-xv^av izxis-)(,wcfixi
TO !T»S-®^ iC) rev ^xvxlov x^o^atrif rr.v xvxTxinv xyvotSF;, mv yrea
citava/v xvls ysvmc-iv TK^iKeTflatri' rmc, £| xrfluv ilifiea^ xtrt^mrt^ 4''^*''
UvS-fiUTTCV ^Xvlx^OfJt/iVOl TOV XV^tOVy iK '^V)(,lll^ y^ O-Cil/Axl^ Xv\oV SlVXi 1««*
fJt/i^o?,i<;, EJi^oi ^i j| xvlav xvlov utxi tov liitrav to\i t^i Trxflav @io»
V7ro}fliVi::triv, xvlot ixv a Ttet^.i^x S'o^x^oili^, xvlov tiev i^ TtxexK^y^ov vztf
7i\ivov[i^, — y^ yxfjdov xxxov trvv ;T<f »^(?joui* Afyyciv uyxiy^iX^o?^ii 76 /-*•<=;
X^vniiJiix, Id, ibid, c^ \^%
134 ^^^ Cafe of Subfcription
** gion indifferently as you pleafe. Some fay
*^ there are many Gods, fome three without Ori-
*^ ginal^ fome two unbegotten ones, fome innu-
** merable ^ons. Some teach that Men mud not
^* marry, and that you mud abftain from Flefh
" and Wine, and that Marriage and the Procre-
** ation of Children is the Invention of the Devil,
*' and the Ufe of Meats abominable. Others of
•* them fay, you muft abftain only from Swine's
** Flefh, but that you may eat what the Law ac-
** counts clean, and muft be circumcifed according
** to it. Others fay, that the moft impudent
" Whoredoms are lawful, and that you may com-
*' mit all Sorts of Impurities. Others fay, that
** you muft believe that Jefus is only an holy Man
•' and Prophet, imagining him to be a mere Man,
*' confifting of a Soul and Body, Others of them
*' think him to be the God over all^ that he is the
•* Father of himfelf, and that he is himfelf both
*' Son and Comforter, Others do not confefs
*^ Chrift to be the Son of God, denying his Ge-
*' neration according to the Flefh, are afhamed of
*' his Crofs, think his PafTion and Death difhonour-
*' able, deny his Refurredlion, and his Generation
*' before all Ages." All thefe^ fays my Author,
are the Injiruments of the Devil and the Children of
Wrath.
Thefe were the Herefies againft which the an-
cient Fathers exclaimed, and which indeed fubver-
ted (many of them) the very Foundations of Chri-
ftianity. Now what were the Methods they made
ufe of to oppofe thefe truly peftilent Doftrines ?
Had they been of our Church Champion's Mind,
thefe numerous Herefies * broached in their Times
would have made them extreamly fufpicious of all
Candidates for Orders, and they would have made
a ftri^er
« CK Eng. Vind, pi 2U
Calmly and Impartially reviewed, 13 r
a Jlri^er Enquiry about them^ and demanded a more
explicit Declaration of Faith from them^ and judged
that the Times and Circumftances were fuch as re-
quired ibis particular Method of Subfcrip-
tion^ and that upon fever al Occaftons "" of jidmijfion
into puhlick Offices and Preferments of the Church it
was neceffary to repeat them. Nay, if you'll be-
lieve him, We find "" the primitive Church did make
ufe of this very Method,
Auda^er magis qudm parate.
Nothing is lefs true. All this never enter'd into
the Heads of the truly primitive Bifhops and Paf-
tors of the Church. They knew but of one Way
of oppofing Herefy, and flopping the Progrefs of
it. What was that ? Why by appealing to the
very Do6trine of Chrift and his Apoflles, as con-
tained in, and delivered down by the facred Wri-
tings. Let them teftify for themfelves. Thus
Juftin Martyr : ^ Some there are of our People who
acknowledge Jefus to be Chrifi^ but then affirm that
be is a Man made of Men, But with thefe I do not
agree ^ and there are many of my Mi7td -, becaufe we
are commanded by Chrift himfelf to believe^ not the
Do^rines of Men, but thofe preached by the holy
Prophets^ and taught by himfelf, Irenaus^ fpeak-
ing of the Gnoftick Hereticks, fays : I That fmce
they
" Ch. Eng. Vind. p. 22. ^ ./^zV.p. 42.
y Kat* yd^ utrt Tini-—U7ro re tifA^tlf^a vst-ac, 9fjuoXeyii*lii utjof
•tAAet T«(? ^i» rm fAUxapiuv vfo<f>t^at» xr)fvx,B-SKn, f^ ^i ctv.n hc'uxr
^iiCTi. Contr. Tryph. p. 234, 235.
^ Cum igitur inter eos -convenerit de iis quje in Scripturis
funt praedidla, tunc & a nobis confutabuntur — Nos autem
UDum & folum verum Deum Dodorem fequentes, & Regulam
Veritatis habentes ejus Sermones, de iifdem femper eadeiu
dicimus omnes. Lih 4, c. 69,
I3& ^I^ Cafe of Subfcription
they are agreed as to certain things foretold, in Scrips
ture^t they fhall thence he confuted by us. For we^
following the one only true God as our 'Teacher^ and
having his IVords for the Rule of Truths all fay the
fame 'Things of the fame Principles. Clemens Alex-
andrinus : * If there be fuch a Thing as Demonftra-^
tion^ ^tis neceffary that we make the proper Inquiries^
and learn demonflratively by the Scriptures themfelves^
how Herejies are erroneous^ and how the mofl exatf
Knowledge conftjis in Truth 07ily^ and is to be found
in the ancient Church. — He therefore who is of him-
felf faithful^ well deferves to be belie~jed^ when
fpeaking by the Scripture and Voice of the Lord^ which
through the Lord operates to the Benefit of Men.
For in Truths this is the Criterion, the Tefl
we ufe for the Dijcovery of thefe Things — and if 'tis
lict fufficient only to affirm what we think^ but what is
affirmed muft be proved alfo^ we do not wait for the
Teflimony of Men^ but confirm what is inquired after
by the Voice of the Lord^ which is more worthy of
Belief than all Demonftration \ yea^ rather is to us
THE ONE ONLY Demonstration. Some of our
Moderns would have objeded to the learned and
venerable Father, that Hereticks torture the Scrip-
tures^ and that 'tis not the Words ^ but the Senfe of
Scriptures, that is the Rule of Faith, But he knew-
this as well as they could tell him ; and yet was
for keeping to the Scripture as the file Criterion
of
uax^tf^ii-ecn yvaffi^. Stromixt. 1. 7. p. 888. O ^hvt isv t^ ixvlti tti^
^@^, Ti) xvftecKi) ypx(Pi} rty^<puvr, ot^ioTTtr'^ tizola)^ uv, ^icc Kvpie 7r^(^
tw Tuv av^fUTCuv ivsf yta-iuv if ipy<3[j!j»)i. AfjufXu Trp®^ TtivruvTFfxyfJux-
ttov ivpi<rr'y uult) ^fSi)f/it,B-x ^fklipiv. p. 800, E< ^*Sk UfKU f/iovov ecZ"
A*»5 UTTitv TO J*o|«r,- a>i?M TTt^-afrxr^xi ^u to ^fy^^tv, a tijv e| eivB-pU'^
{T«»» CCVU.f/jiV«[J!iU yjOtplvflOtVf tC>^>,X TfiTH XWfUa <p*>HJ rtf«^«S'«e to ^ViTH"
ua-a.7Uyj(,oLnk. p, 891,
Calmly and Impartially ?'eviewed. 137
•of Faith ; and inftead of fubftituting an explana-
tory Creed of his own in the Room of it, fliews
how Principles mud be confirmed : ^ Not by ap~
pealing to Things that are amhiguoujly delivered in
it^ and catching at a few Words or Expreffions feat-
tered up and down in different Places^ or urging the
mere Sound of Words^ or ufing them contrary to their
natural Senfe^ or rejecting fuch Farts of Scripture
as we do not like \ according to the Manner of He-
re ticks : But by appealing to Scripture as a well con-
nested Body of Truths conjtderlng what is worthy of
and becoming the Lord and the Almighty God^ and by
confirmifig the Doctrine of any particular Paffage of
Scripture from other like Paffages of the fame Scrip-
Sure 'y affirming that by thefe Means ^ when they
fpread their falfe Opinions amongfi Men^ they are
continually convi^ed by their Opponents of evidently
contradi^iyig all the Scriptures : and thus are conti-
nually forced hereby to one of thefe two Things \ either
to deny the Confequences of their Opinions ^ or to re-
ject Prophecy itfelf\ or^ what I fhould rather fay^ to
renounce their own Hopes, This appears to me to
be the Reafoning of a very fenfible Man and a
wife Chriflian : Let me only add what he farther
T fays
<r«J5 fJui\K.?.iq^ TT^alov fA,iVy a Trutreiie,, tziilx e n^Haic, ao't ac, to TMfJux
PiW5 lipyif/jivei, il<i TXi iotu^ f/ii',eiyiS(ri oo\ci.(f eAcy;^; CTTTo^X^yiV XTrccvm
B^t^of/jiDcit (puviif a TO (TTifji/ocnefAtfyov olti ccvlav (TKoTfe^iCf ecAA* cciIk
■vj/iAij c67ro^P6L)iAii>oi Ti] At|ti— H ecAijS«*«fc a^i—iii Tu ^ktcirKt-^xtr^eti t*
T&» KVSiU iCy Titl Truf.OKfdle^l ©£« 7i>.ilUf ClKUOV Ti J^ TF^tTTOi* KXV TU
fii^ctiHv iKOii;ev rav uT^ooitKWfAjivuiV Ki/\x, TXi y^x^xc, it xu\«9 ?rxXit
TA/v ofjuoiuv y^xCPeov — (pB^xcrx^liq ^t i\iviyKm s<S ra? xv^^utth^ Joy.M/**]*
YsvJ^jj, <r)(^i^ov xy^XiTXic, rxiq y^x(p:n<; ivxoyac. fAjx^^ojjuiyoig y^ xn v<p*
TiUiOit TUiv xfii\iyovla)9 xvloii tXiy^o/Xiivoi-—fuoiv ^xlt'iv v^o ray Tr^oicr^
■TcflvvTU aoyfjti»\^ i^t Bixcrxa-^xt yivofjutvov' n rtj? XKohs^kXi. "mSi^V
ff<Pi\teeii\/ O'oyutxltDVf }j TJJ5 TTeo'p^ux^ avlac^ fJjX?\X6V^i Tiii iXI^»l¥ i^TTt"
^^ K»ixd>s6viia-i. Stromat. p. 891, 892.
138 Tfhe Cafe of Suhfcription
fays on this Article : " He only is a true Gnoftick^
vjho grows old in the Study of thefe Scriptures^ keep-
ing to the Apoft click and ecclefiaftical Truth of Prin-
ciples^ living mofl exactly according to the Gofpel^ de-
riving thefe Demonjlrations he feeks to find out, from
the Lord, from the Law, arid the Prophets — Let us
therefore confirm what we fay by adhering to the
Scriptures. 'Tertullian,^ in Anfwer to all the Pre-
tences of Hereticks, fays : 'TVj 7iot lawful for us
to introduce any Thing into Chrijlianity of our own
Pleafure, nor to choofe what any one thus introduces.
We have the Apoflles of the Lord for the Authors of
our Faith^ who did not choofe to introduce any Thing
of
rti* ctTTo^oXiKyy tC iKx:XriTioi<riKt)v Cfo'^&j. ff«3-e]oiK/»«v rat ooy uuaiuv y KuiiC
to ivayyiMov coB-oTixlx fiioif ruq ecTrostt^n^f ft^ civ iz-.^Klija'i) uviv^itT'
Kuv, uveC7rtfA7r6fJutv^ v7:o ra KVfiiUfOC'jo n vofta >^ 7t^o0>]lut——^-7c'jj:v:t
^ av rxi^ y^ot,<pxiCf KV^taa-afAiv to noijfjdvof. Strcmat. p. 896, SqJ.
* Nobis vero nihil ex noftro Arbitrio inducere licet, \t6 nee
cligere quod aliquis de fuo Arbitrio induxerit. Apoftolos
Domini habemus Autores, qui nee ipfi quicquam ex fuo Ar-
bitrio, quod inducerent, elegerunt, fed acceptam a Ciirifto
Difciplinam fideliter Nationibus adfignaveruiu. Itaqne etiamfi
Angelas de Ccelis aliter evangeiizaret, anathema diceretur a
Jiobis. De Prafcript. Hteret. c. 6. Nobis Curioiitate opus non
eli, poil Chriilum Jefuni» nee Inquifitione poft Evangelium.
Cum credimus, nihil defideramus ultra eredere. Hoc enim
prius credimus, non effe, quod ultra credere debeamus. Ihid.
c. 8. — Ipfa Doftrina eorum, cum Apoilolica comparata, ex
Diverfitate & Contrarietate fua, pronuntiabit, neque Apoftoli
alicujus Au6loris eiie, neque Apoilolici ; quia ficut Apoitolr
Fion Diverfa inter fe docuifTent, ita & Apoflolici non eontraria
Apoftolis edidiffent. — Itaomnes Hsrefes ad utramque Formam
a noilris Ecclefiis provocata, probent fe quaqua putent Apo-
ftolicas. Sed adeo nee funt, nee probare polTunt quod non
funt. Ibii-i. c. 32. — Unde autem Extranei Sc Inimici Apoftolis
.Ha:retici, nifi ex Diverfitate Doctrins;, quam quifque de fuo
Arbitrio, adverfus Apoftolos, aut protulit aut recepit? c. 37.
Quid de proprio intulimus, ut aliquid contrarium ei quod efTec
in Scripturis deprehenfum, Detra6lione, vel Adjedtione, vel
Tranfmutatione remediaremus ? Quod fumus, hoc funt Scrip-
ture ab Initio fuo. Ex illia fumus, antequam aliter fuit j
antequum a vobis interpolarencur. c, 3S.
Calmly and Impartially reviewed, 139
of their own TVill, but faithfully delivered over tt)
the Nations the Bifcipline they received from Chrift,
And therefore if an Angel from Heaven fhould "preach
another Gofpel^ he would be pronounced by us ac-
curfed. — JVe have no Curiofity after we have learnt
Chriji^ nor need of any farther Enquiry when we
have received the Gofpel. When we believe^ we de-
fire to believe nothing further. For this is one of
the firft Articles of our Beliefs that there is nothing
that we ought to believe farther — ne very Bocirine
of the Hereticks^ compared with the ApoftoUck Doc-
trine^ by its Difference from and Contrariety to that^
will demonfirate^ that it hath no one of the Apoftles,
or apoflolick Men for its Authors \ for as the Apofiles
did not teach different Things amongft themfelves, fo
neither did the apofiolick Men declare any Thi/tg dif-
ferent from the Apofiles, — Let therefore all HerefieSy
challenged by our Churches to ^ome to either of thefe
"Tejis^ prove themfelves to be apoflolick^ if they think
they can. But they neither are^ mor can prove them-
f elves to be what they are not. — Whence then are
HeretickSy thofe Strangers and Enemies to the Apo-
ftles^ to be denominated^ but from that Diverfity of
Do^rine which every one of them^ according to his
own Pleafure, hath either taught or received in Op-
pofition to the Apofiles ? — As to us, what have we
introduced of our own^ that there fhoidd be Need to
amend any 'Thing found amongft us contrary to Scrip-
ture^ by taking away^ adding^ or changing any Thing ?
What we are^ that the Scriptures were from the Be-
ginning. We are of them before there was any Thing
different fro?n them, and before they were interpolated
by you. And though this Father denies, * that
Hereticks fhould be admitted to any Dijputation con-
T 2 cerniilg
« Hunc igitur potiiTimum Gradum obftruimns, non admit-
tendos eos ad ullam de ScripturisDifputationem. DcPr^f.Hier.
f.15, E'go i^on ad Scripturas prov cc«r,dujn eft. c. 15.
i 40 fhe Cafe of Suhfcription
cerning the Scriptures^ and that the Jppeal in Con*^
troverjies with them jhould not he made to Scripture ;
the Reafon was/ becaufe they had rendered them-
felves incapable of Convi5fion by it, by their wicked
and perverfe corrupting and abufing it; and be-
caule he thought they might be dealt v/ith a Jhorter
Way^ and proved to be no Chriftians,^ becaufe they
r eject ed that Faith which was the univerfal Faith of
the apofiolick Churches^ even that Faith of which he
had given the Summary. But this was an immu-
table Principle ^ with him, that that only was to he
allowed for T'ruth which was agreeable to that Rule
which the Church had from the Apoflles^ the Apojiles
from Chrifly and Chrifi from God,
From thefe PafTages, and many others of a like
Nature might be mentioned, it appears, that the
truly primitive Fathers knew no other Criterion or
'Tefl of Orthodoxy and Herefy but the facred Scrip-
tures, and that amidft the numerous Herefies of
their Times they thought the Scriptures themfelves,
without the Help of human explanatory Creeds,
were a fufficient Guard and Security againft the
Evil of them. They had in fa6l no fuch com-
mon authoritative explanatory Creed, and the only
Rule they adhered to was the Doflrine of Chrift
and his infpired Apoftles. And if the Church for
full three Hundred Years after Chrift, when nu-
merous
^ De Pr^efcrip. tiarr. c. 17.
s Ubi apparuerit eiTe Veritatem & Difclpllnac ac Fidei
ChriftiarjaEjillic eritVeritasScripturarum ^Expofitionum. r. ig.
Conftat omnem Doftrinam, quse cum illis Ecclefiis Apodolicis
Matricibus & Originalibus Fidei confpiret, Veritati deputan-
dam — cujus Regulam fiipra edidimus. c. 21.
^ Si hxc ita fe habent, ut Veritas nobis adjudicetur, qui-
cunque in ca Rcgula ircedimus, quam Ecclefia ab Apoflolis,
Apoiloli a Chririo, Chriftus a Deo tradidit, conftat Ratio Pro-
pofiti noilri denniertis, non t^it admittendos Haereticos ad in-
eundam de Scrlpturis Provocationein, quos fine Scripturis prq-
bamus ad Scripturas non pertinere. c. 37.
Calmly and Lnparfially 7'evlewed. 141
merpus Herefies abounded in it, that ftruck at the
very Foundations of Chriftianity, and much worfe
than any that can be pretended to be broached in
our Times, could lubfift, and did adlually profper,
tho' deflitute of theAid of impofed human Forrnu-
Jaries and Creeds,and though Subfcriptions to fuch
Forms do not appear to be fo much as ever thought
of, much lefs pra6lifed ; if the Church then thought
herfelf fafe by the fole Aid of the Word of God,
and was able to con-vince Gainfayers^ and defend her
own Dodrines by the fole Authority of that fa-
cred Word ^ what Need hath fhe of any other
Protedlion and Defence now ? Let us, as the pri-
mitive Fathers did, try all Things by this Stan-
dard, and Truth will prevail, and in the End
triumph over all Herefy and Error v/hatfoever.
8. Whereas the Author of The Church of En-
gland Vindicated 2i^t\'i^ in the moft pofitive Manner ^^
that Creeds were originally intended for the UJe of
Catechumens, and were fir 11 ufed onlv in theOffice
of Baptifm^ and that ^ the ancient Creeds were origi-
nally framed only for the Candidates of Baptifen^ and
therefore^ co/itrived Jhort in order that the Cate-
chumens might more eaftly retain thein^ in Memory :
I muft beg Leave to afk for the Proof of thefe
Things, and think the very contrary may be
proved from Antiquity. The moft ancient Creeds
were unqueftionably thofe we have in Scripture,
and thofe which the primitive Fathers have left in
their Writings, which I have tranilated. Now ;t
doth not appear that any oneof thcfe was originally
framed only for the Candidates of Baptifm. Un-
doubtedly thefe Candidates did make a Confefiion
of their Faith in Chrift ; but they made fuch a.
Confeffion of Faith, as was not peculiar to then)-
felvcs,
' Ch. Eng. Vind. p. 25. •* Ihld. p. 51.
' Ihid. p. 2c.
142 The Cafe of Subfcrtption
felves, but common to the whole Church ; yea the
very fame as was made by the Candidates for the
Minidry, and exprefled in the fame Terms, witliout
any Variation ; and they were made originally fhort
and eafy, becaufe then the Faith was not fpun out
to that enormous Length as it afterwards was, and
becaufe thefe fliort Creeds contained all that was
then thought effential and neceffary to Chrillian
Communion and Charity. If thou jhalt confefs
with thy Mouth the Lord J ejus ^ and jhalt believe in
thy Heart that God hath raijed him jrom the Deady
thou jhalt he javed^ was the Language of St. Faul^
not to Catechumens^ and Candidates for Baptifm,
but to all Chriftians without Exception. The
Queftion here is not what fuch a Summary as this
might include in it \ but what the Summary orRule
of Faith itfelf was, the ProfefTion of which was
neceffary to Baptifm, Communion, and Salvation ?
And this the Apoftle himfelf hath determined, I
prefume, as wifely as any of thofe that came after
him have been able to do. The moft ancient
Creed of Ir emeus contained the Faith of the Church
throughout the whole Chrillian World •, "uohich all
the Churches 'prejerved^ as though they inhabited one
Hoiije i believed^ as though they had one Soul and
the fame Heart ; and with one Conjent preached and
taught^ as though they had one common Mouth to jpeak
with \ to which the moji eloquent and learned could
make no Addition^ and which the moft common
and ordinary Chriftians profelTed whole and entire.
Tertullian^s Creed v/as the unalterable Dodirine of
the whole Church, and incapable oj all Amendment,
It was the Rule " that he fays Chrijl appointed^ and
that was to he prejervcd and dejended^ which ran
dozvn from the Beginning of the Gofpel before any
Hers ticks were in Being, The Creed of the Apo-
Jiolical
Calmly a fid Impartially reviewed, 143
ftolkal Conjiitutions^ which baptized Perfons were
to profefs their Belief of, contained neither more
nor lefs than thofe of Irenaus^ 'Tertullian^ and
others ; and not one of the primitiveFathers fpeaks
of one Creed for the Candidates for Baptifm, and
another for Chriftians in general, and ,a third for
the Candidates for the Miniilry. Nay, the con-
trary is molt evident and certain. In the Letter
that Eufehius^ Bifhop of Cafarea^ wrote to the
People of that City, he inclofed the Creed that I
have before tranflated, and prefaces it in this Man-
ner : *" ne written Formulary which Iprefented^ and
which was read in the Prefence of the Emperor^ and
was approved as right and founds was this ; even
as we have received it from the Bifhops before us,
and when we were firfi catechifed^ and when we were
baptized, and as we have learnt from the facred
Scriptures, and as we have believed and taught when
we were Prefhyters, and even fince we have been Bi-
fhops, See Reader, in the ancient Times, there
was only one fliort and plain Creed, for fuch this
Creed was, for Catechumens, baptized Perfons, Pref-
byters, and Bifhops. Even the Nicene Creed it-
felf Mr. Bingham hath proved by undeniable Au-
thorities to have been made ufe of in Baptifm,
The Words of the Fathers of the Council of C^»-
ftantinopky under Mennas, Anno 536, which he
refers to, are thefe : ^ ne orthodox Formulary, pub-
Ufhed by the Nicene Synod, we freely confefs, and
preach
t9 rvi Kx'ij^ija'ti, y^ 0,1 to Asl^iv i^iXjjiihxvo/jiiir, y^ x«.^ft'5 cere r»t
9"n«j» y^oc(pedv fAifAiX^vii(.xfJUKii, y^ *? iv ru Trg^itr^vlf^nu, t^ tv av% r^
/. I. f. 8. Theodoret. Ecdef. Hift. Li.c.iz.
^Tiu, iCj Kfievara-efjbiv iT f»K>iH(ri9tCf f> ctvla (ixn%a-^i>^j £■ /3xz',>
^ovltf, A^. 5. Tom, 5. /. 699, 166, 171, 179.
144- 'The Ccife of Subfcription
preach it in the Churchy were baptized otirfehes^ and
do baptize others into it.
The Truth of the Matter is this : That in the
truly primitive Times, when there was no fet re^
gulated Formulary of Faith, which was the autho-
ritative common Standard of the Chriftian Church,
every Church made ufe of fuch fhort and plain
Forms as they thought mofl proper, and as their
own Circumifances rendered neceffary ; and that
the Faith profefled in Baptifm contained the ge-
neral Articles of the Chriftian Belief : and that, as
far as appears from Hiftory, they had not diffe-
rent Creeds for different Purpofes, or one for the
Candidates for Baptifm, and another for thofe who
were Candidates for the Miniilry ; but that the
fame Faith in general, though differently exprefled,
and containing more or lefs Particulars, as it hap-
pened, was acknowledged at Baptifm and the Or-
dination of Prefbyters and Bifliops. And 'tis the
E^^cellency of thefe Creeds, as far as v/e have any
reniaining Account of them, that they are fliort,
eafy to be remembred, generally plain to be un-
derftood, and almoft entirely confifl of thofe in-
difputable Principles and plain Fads, upon which
the Trutii and Credit of Chriftianity abfolutely
depend.
Upon the Whole, I think it mud appear evi-.
dent to all impartial Pcrfons, that there is no In-
timation or Precept of Scripture, no apoftoliclc
Warrant or Autliority, nothing in the Pradice of
the primitive Church for three Hundred Years
after Chrid, no Tellimony of one fingle Father
during that Period, that can be alledged in Proof
of this Pradlice, of fubftituting human explanatory
Creeds in the Room of Scripture, as the Criterion^
or Teft of any Perfon's Orthodoxy •, or in Vindi-
cation of impofing and enforcing Subfcriptions to
fuch
Calmly and Impartially reviezved, 145
fuch human Teds, as a neceflary Qualification for.
the AdmifTion of Candidates into the facred Mi^
niflry. And therefore I conclude, that the Purity
of the Faith, and the Unity of it too, as far as is
necefrary,may be preferved in the ChriftianChurch,
without the Afliftance of a Method, which hath
no Shadow of a Support from Scripture or primi-
tive Antiquity.
Chap. IV.
i'he Fra6tice of the Proteftant Churches
confidered,
HAVING examined the Pled of Antiquity^
urged by the Author of 'The Church ofEti-
gland Vindicated^ in Defence of Subfcription to
human explanatory Creeds, as the Tefl of Or-
thodoxy, and as a Qualification for Admiffion to
the Miniftry, and as I apprehend (liewn it to be
NvhoJIy groundlefs ; 'tis proper I Ihould take fome
Notice of another Argument,by which he endea-
vours to defend this Pradlice^ and that is, the
Senfe and Pra6lice of the Proteflant Churches. He
indances particularly in the reformed Church of
France^ ^ allowed by the Dijfenters themfelves
to he one of the heft of the reformed \ and tells us,
that // we fhould compare thePratiice of the Church
of England and the reformed Church of France,
upon thofe Heads which are often cried out upon as
arbitrary and tyrannical in the Church, of England
ly thofe who are in different Sentiments^ or different
Interefts from her^ as if they were Encroachments
upon the Rights and Privileges of Engliflimen, dnd
U tke
"i Ch. Eng. Vindic, p 49.
146 ^he Cc)fe of SubfcriptiOn
the fingiilar unparalleled Impofuions of the Church cf
England : / fa)\' Jlootdd we compare the PraBice
of the French Church zvith that of our oivn upon
thefe Heads ^ we fhould find that the very fame Me-
thods hai'e ever bee?i moft firitlly obfer^ved and prac-
t'tfcd in that Church. And amongit other Things,
that Suhfcriptiotis and Oaths hkevvile are required in
the French Church more than in the Church ci
England^ as plainly appears from the national Sy-
nods of that Church, which are the 7nofi puhlick and
authentick Rule of it^ and therefore the heft Authority.
And after mentioning particularly the Articles and
Canons to which thofe Subfcriptions and Oaths
were required, he concludes this Head v/ith this
Remark and Cenfure : None ' but Opiniatres and
Self-conceited will oppofe their fingle Judgment to
the united Verdid: of the Proteftant World. Upon
all which I beg Leave to make the following fhort
and plain Obfervations :
I. If we allov/, as he fays that the Diffenters
do, that the reformed Church of France is one of
the hejl of the reformed^ we do not thereby allow
her Conftitution to be perfeti^ and free from Blame 5
nor fet her up as a Pattern of Dodrme and Dif-
cipline, to be followed by us or any other Churches,
any farther than as both are agreeable to the Chri-
fljan Standard, or to the Inftitution of Chrift and
his Apoflles. And as far as the Church oi England
is built upon this Foundation, fo far Ihe is a Pat-
tern to me, and the whole Body of DifTecters :
But in the French Church we freely condemn her
^xtream Severity and Risfour, and think her Sub-
fcripcions and Oaths that flie enforced, unchriftian
and tyrannical •, in which we agree with many other
Proteftant States, who freely cenfured her on this
Account. And upon our Principles, had v/e lived
in
' C'V Kng;, T/W, p, 5c. ' UiJ. p. 54.
Calmh nnd Imp arii ally reviewed. 147
in France^ we muft have been BijU'euters from her,
for the fame Realbns as we are from the Church
of Er/ gland here.
2. If upon Comparifon it fhould be found, that
|-he Church of England is lefs arbitrary and fevere
than the Protedant Church of France.^ this will
not prove that the Severities of Subfcription ihe
ftiJl maintains are at all julLiliable, or that the im-
pofmg Power fhe yet alTumcs and exercifes is agree-
able to the Evangelical Conftitution^ and the Nature
of Chriilianity. If her Articles may be fubfcribed
with lefs Difficulty than thofe. of that reformed
Churchy as in my Judgm^ent I think they may ; it
is greatly to the Commendation of the Church of
E'dgland: But the nobler Commendation would
be to take away all Difficulty. Without this, cm
'■Thing will ever he wanting to her Perfedlion. Oh !
that (he were in all Refpccls without Spot or Wrin-
kle ^ or any fuch Thing! The French reformed
Church is laid in Ruins, by that very impofing
Power that fhe herfcif too rigoroufly exerted. The
Church of England flill fubfiPcs, and I mod fin-
cerely pray, that the good Providence of God may
ever prote6l her, and that none of the Blemifhes
of th^t Sifter Proteftant Church may be ever found
in her, nor ever propofed by her, as worthy her
Imitation. Rather let her excell in Moderation,
Benevolence, Charity, Tendernefs to the Confci-
ences of Men, Defire of Peace and Love ol" Li-
berty. Let her, as becomes an affeftionate Mo-
ther, foften, or rather remove thofe Subscriptions
that create any Difficulties to good Men, and ad-
mit her Miniifers and Members upon the Terms
that Chril't and his Apoftles have laid down ; and
I could venture to prophefy, that in a few Years
all would flow into her Bofom, and gladly unite in
her Communion. As. her internal' Conjiitution and
y 2 Pifciplinc?
148 The Cafe of Subfcription
Difcipline now (land, (he hath it in her Power^
let me be allowed to fay it without Offence, to
put on a Sternnefs and Severity, not at all agree-
able to the gentle, benign, and forbearing Difpo*
fition, that ought to prevail in, and be the diflitir
guijhing Characferiftick of every Chriftian Church,
The growif?g Moderation -SLud Chriftian Forbearance
of her Prelates and Clergy, and the Lenity and In*
dulgence of the civil Government, I acknowledge
with Pleafure, and heartily blefs God for : But
her penal Laws are ftill in Force againft all who
do not fubfcribe as appointed ; and the DifTenters
experimentally know, by the Vexations of feveral
of their Minifters, how thefe Laws would operate,
had fome warm and felf-interefted Gentlemen, that
they can name, Power to aft agreeable to their
difcovered Inclinations, and was the full Execution
of them put entirely into their Hands.
3. As to thofe who are of different Sentiment $
from the Church of England, and cry out againft her
Suhfcriptions as arbitrary ', they do this, not only,
or principally, becaufe they apprehend them to be
Encroachments upon the Rights and Privileges of
Engl ifh men, but Encroachments upon that Liberty
wherewith Chrift hath made thera free^ and in
which an infpired Apoftle hath bid them ftand fafiy
exhorting them not to be entangled with any human
Toak of Bondage, They do indeed think, that the
making a Conformity to external Forms and Rituals
of V/orfhip a neceffary Qualification for enjoying;
the common Rights of Subjccls^ is not quite con-
fiftent v/ith the Liberties and Privileges of Eh"
glifhmen^ and that this hath been fo fubftantially
proved by one who adorns one of the higheft Sta«
tions in the efiahlifhed Churchy as never hath been,
and never will be difproved to the End of xh.^
World, But when they fpeak or write againf^
the
Cahjily and Impartially reviewed. 140
the impofing Subfcriptions to human explanatory
Articles of Faith, they treat this as peculiarly in*
jurious to the Rights of Confcience, as an En-
croachment on the fupream Authority of Chrift,
as calling an high Refie6lion on the Perfedion of
Scripture, and as the Exercife of a Power that
generally hath been, and in the Nature of the
Thing generally mud be, deftrudlive of the Peace
of the Church, and of the Purity both of the
Chriftian Dodbrine and Worfhip.
4. I know of no Perfons, at lead i am not of
the Number of them, who complain or affirm,
that the Impofitions of the Church of England, in
reference to her Subfcriptions, are fmgular and un-
paralleled. The Church of Rome hath far more
grievous and rigorous Impofitions. And yet it
may be obferved, that as to feveral of thofe doc-
trinal Points, to which the Church of England re-
quires Subfcription, and in which fhe would efla-
blifh Unity of Faith, fhe is more rigorous than the
Church of Rome ; becaufe the Members of her
Communion difrer amongft themfelves as to thofe
very Dodlrines, and yet fhe thinks proper to to-
lerate them all, without exercifing her Inqui/ition
againft one or other Party, or making the Belief
of either Side the Qtieftion a Qualification for her
Miniflry, or the Emoluments and Privileges at-
tending it. Yea, it may be farther obferved, as
an Inflance of the peculiar Rigour of the Difci-
pline of the eflablifhed Church in exading Sub-
fcriptions, that though the Author of 'The Church
of England Vindicated ^ takes on him pofnively tq
affirm, that none iut the Clergy are required to give
this Tefl of their religious Opinions^ yet that the
pad is againfl him, and that he did not know or
hath wilfully concealed the Truth. For in thefirfl
^ Ch. Eng. V{?iil. p. 22.
Place,
i ^o The Cafe of SiiBfcription
Place, all without Exception " that are malricuh'
ted into the UniveiTity, are obliged, if Sixteen
Years of Age, to fubfcribe to the Articles of Faith
3nd Religion, and to divers other Things. And
if they are above Twelve Years of Age, though
they are exempted from thofe other Things, yet
the Subfcription to the Articles is indifpenfably re-
quired •, without any Diftin6lion, whether they in-
tend for Divinity, or any other Profeflion. And
before any Perfon'' can be 2idmizttdBatcbelor ofArtSy
or Do^or in any of the ProfefTions, he who prefents
him declares to the Vice-Chancellor^ that the Perfon
prefented hath read, or heard read, the Articles of
Faith and Religion, and fubfcribed them before Wit-
nefles. And this Subfcription is exprefsly ordered
to be made, ^ as alfo the Subfcription to the three
Articles of the 36th Canon, before the Pro^ors
in ' the Prefence of the Prefenter, So that this
Subfcription is exadled of Laymen^ and even BoySy
before they can be capable of judging of the Na-
ture or Senfe of the Articles, before they can be
admitted into the Univerfity, or to take their De-
grees, whether they are Muficians, Phyficians, of
the Law, or v/hatever Profeflion they are intended
for, or take their Degrees in. From the Church
of Rome the PracSlice of Subfcriptions amongft the
Divines came into the Proteftant Churches; fome
of whom, in the Beginning of the Reformation^
were extremely rigid in this Point. The reformed
Church of France particularly carried this impofmg
Power to a very enormous Height, and thereby
gave great Advantage to their Popifh Enemies to
opprefs and pcrfecute them ; nor could they with
fo much Reafon, as they might otherwife have
done, complain of the Hardfhip and Injuilice of
■ being
" Taruhol e Corp. Stat, Univerf, Ox. Tit. 2. §. 4. ^ Ibi4^
tit. 9. §.6. ^ Ikid, tit. 9. §. 3.
Calmly and Impartially -reviewed. ir\
being loaded with Subfcriptions and Oaths by the
Popiili Clergy, when, as a Proteftant Clergy, they
themfelves claimed the fame Power of Impofitioii
over others, and exercifed it with .very great Se-
verity. For the Difpute wasj not whether the im-
pofing Power of the Clergy was right ? That feems
to have been agreed on both by Papifts and Pro-
teftants\ but which of them iliould exercife tliat
impofing Power ? And according to \\\q. Dodrine
of our Church Champion^ that ^ the Governors of
the Church have^ and ought to have Authority to
examine into the Faith of thofe^ who are to be ad-
mitted to the Miniftry \ to ufe fuch Methods in do-
ing this as they Jhall judge jnofi proper ; and to re-
quire the moji fatisfaBory Proofs^ which the Candi-
dates can give, of their holding one Faith with that
Church, into which they come to be ad?nitted as
publick Teachers ; I fliy, according to this Dodlrine
the Governors of the Church of Rome had, and
ought always to have Authority to harrafs and
plague the French Protefcants by Subfcriptions and
Oaths to Popery, to admit none to the Miniftry
but thofe who held iho. Faith of that Church, to
take care * that no other Doctrine be preached without
Cenfure^ and to reprove and degrade their Aggreffors^
/. e, all Proteftant Minifters, that fhould prefume
to teach any Thing contrary to the Dodrine of
the Romifh Church. Nor could the French Pro-
teftants, upon their own Principles, or according
to the Sentiments advanced by this Church Writer,
ever prove their Perfecutions by the Papifts to be
injurious and unchriftian. But upon my Principles,
all Impofitions as to Matters of Confcience, and
all Kind of Perfecutions for the Sake of Religion,
whether Popifti or Proteftant, are eftentially wrong,
and vindicable upon no juft Confiderations of
Reafon,
* Ck Eng. find. p. 54. * Ihid. p. 104.
i^± Voe Cafe of Subfcripfioii
Reafon, Prudence, or Chrlftianity. And therefore^
though I fhould think I abufed the Church of En-
gland^ fliould I fay, her Impofttions are ftngular and
unparalkV d\ yet I fhould fay a Things in my Opi-
nion, extremely to her Honour, could I fay, as
I hope the Time will come when 'twill be faid of
her, that fhe allows and pradifes no Kind of Im-
pofitions at all, and hath publickly renounced every
Thing that favours of Perfecution.
5. If the whole Vrotefiant Wcrld^ and I will fay
the whole Chriftian Worlds fhould agree in the im»
pofing Subfcriptions to explanatory Articles of
Faith ; yet if that Impofition be v/rong in its Na-
ture, hath no Foundation in Scripture, is not a
proper Method of promoting Unity and Purity of
Faith, and is abfolutely contrary to the Genius,
Spirit, and whole Conflitution of Chriftianity ^
the Pradlice of the whole Chriftian World would
be no Vindication of the Thing, nor prove the
Lawfulnefs and Expediency of it ; and fhould any
one oppofe his fingle Judgment to this united Verdici
and PraSlice of the Chriflian TVcrld^ he would not
deferve the Reproach of an Opiniatre^ and felf-
conceited Perfon, but the Character of an under-
ftanding, wife, and confident Chriftian. He
would have his Anfwer to the Plea of this uni-
'verfalVerdi^ andPra5fice ready: ^If any Man feent
to he contentious y or im pofing, we have no fuch
Cuflom allowed by the Apoftles, neither the Chur-
ches of Gody as planted and conftituted by them.
He would reply with Tertullian: ^ Our Lord Jefus
Chrifi
^ I Cor. xi. 16.
* Dominus noller Chrillus Veritatem fe, non Confuetudi-
ncm cognominavit. Si fem per Chrillus & prior omnibus, aque
Veritas fempiterna & antiqua Res. Haerefes non tarn No vitas
qoam Veritas revincit. Quodcunque adverfus Veritatem fapit,
hoc erit Haerefis, etiam vetus Confuetudo. Tertul. de Virgin.
Veland. Iriit,
Calmly and Impartially reviewed, 153
Chrift called himfelf the Truth, not the Cus-
tom. If Chrift is always and before all Things^
Truth is equally an eternal and ancient Thing. 'Tis
not Novelty, but Truth that confutes Herefies, What-
ever is contrary to Truth, that will be Hsrefy, even
ANCIENT Custom itfelf Gr, as St. Cyprian ex-
prefTes himfelf: ^ 'Tis in vain, that thofe who are
overcome by Reafon urge in Oppofition to wj,Custom.
As though Cuftom was greater than Truths or we
were not to follow that in fpiritual Things which
hath been better revealed by the Holy Spirit, After
the Grant of Infpiration and Revelation, he who
knowingly mid willingly perfeveres in his Error ^ of-
fends without any Pardon of his Ignorance, For
he is fupported only by Rrefumption and Obftinacy^
when he is overcome by Reafon. What Objiinacy^
what Prejumption is this, to prefer human Tradition
to the Divine Order, and not to con/ider, that when-
ever human Tradition makes void, and pajfes by the
Divine Precepts, it excites the Divine Indignation
and Anger ? Whenever Cuftom creeps in amongft any^
it fhould not prevent the Prevalence and Conqueft of
Truth : For Cujlom without Truth is but the Anti-
quity of Error,
X Thus
^ Proinde fruftra quldam, qui Ratione vinCuntur, Gonfue-
tudinem nobis opponunt ; qflafi Confuetudo major lit Veritate,
aut id non iic in fpiritalibus fequendam, quod in melius fuerit
a Spiritu Sandto revelacum. — Foil Inipirationem &: Revelatio-
nem faftam, qui in eo quod erraverit, perfeverac prudens Sd
fciens, fmeVenia Ignorantize peccat : Prefumptione enim atqu^
Obitinatione quadam nititur, cumRationefuperetur. Cyprian.
£pijh 73. ^^ Jubaian. />. 203, 204, Qus ilia Obftinatio eft,
quseve Prefumptio, humanam Tradicionem divinae Diipoii-
tioni anteponerej nee animadvertere, indignari & irafciDeam,
quoties Divina Prscepta folvit & prseterit humana Traditio ?
lei. Epiji. 74. «^Pompeium, p. 212. Nee Confuetudc, qua
apud quofdam obrepierat, impedire debet quo minus Veritas
prsvaJeat & vincat. Nam Confuetudo fine Vtritata vetujU.**
Erroris eft. Id. ibid, p. 21^.
154 72;^ Cclfe of Stibfcription
Thus are v/e furnifhed by thefe ancient Vv^rkerf
with an Anfwer to every thing chat can be urged
from Cullom and Practice, whether ancient or
modern. And indeed 'tis unworthy the Chara(5ler
of Men of Learning and Candour to bring Au-
thority infread of Reafon, Example inftead of
Proof, or to urge Cullom, when they (liould firft
prove the Cuftom fit and lawiui. The Cuftoms
and Pradicesof the v/hole Popijh Church are againft
xl^t Proteflants. What then? Is Popery ever the
better on this Account? Do not Proteflants frankly
condemn them ? And for this Reafon juilly, be-
caufe t\\t\r di f criminating Cuftoms are, fome impious,
fome idolatrous, others abfurd and contemptible,
and all of them v/ithout Reafon and Scripture to
fupport them ? Of what greater Authority are
Proteftant Cuftoms and Pradlices, if not better
grounded, and more agreeable to the Nature of
Chriftianity, and the Warrant of Scripture ? W' hat
is the long "^ale of the Subfcriptions and Oaths, im-
pofed by the French reformed Church, which if
the Champion had had any Regard for the Honour
of that Churchjhe would never have told ; What,
I fay, is all this to juftify the impofing Power af-
fumed by the Church of England? Will flie make
tht French Church a Model for herfelf in the Whole
of her Conftitution and Difcipline ? If this Gen-
tleman's Reafoning be true, that Church Governors
ought to require the moft fatisfaciory Proofs^ which
Candidates for the Miniftry can giue^ of their hold^
ing one Faith with that Church into which they come
to he admitted as pukUck Teachers^ and that none hut
Opiniatres and Self-conceited will oppofe their Jin-
gle Judgment to the united VerdiS of the Protejtant
lVorld\ then 'twill follow, that the Governors of
the foreign Proteftant Churches have, and ought
to have a Right, to require the moft fatlsfa^ory
Proofs^
Calmly and Impartially rcoieived, i ; r
Praofs, v/hich the Candidates for the Miniftiy can
give, of their holding the Faith of chofe Churches j
and particularly, that they hold but tzvo Orders of
Church Officers, Overfeers and Deacons \ and thrit
all true Paft'crs^ in every Place wherever they are^
have the fame Authority^ and an equal Pozver under
one only Chiefs fole Sovereig'n, and fole univerfal
Bijhop Jefus Chrift^ for this is one con dan t Article
in their Confeffions of Faith ; and that therefore
they dilapprove Bwcefan Epifcopacy, and by
Confequence the epifcopal Government of theChurch
of England, as contrary to the Order and Efta-
blifhment of Chrill:. V/ill the Gentleman pals
his Cenfure on this Subjed too ? And fay, The
Church of England, that oppofes her ftngle Judge-
ment to the united Verditl of the whole Protertant
World, is an Opiniatre and felf-conceited? I leave
him here to his private Meditations. I, who ne-
ver judge of the Truth of Principles by what
others believe, nor the Goodnefs of Cuftoms
merely by v/hat others do, do by no Means think
this Rcafoning of his conclufive ; as I do by no
Means think his AfTertion true, that the united
VerdiSi of the Proteifant World is in Favour of
Subfcriptions, For,
6. Laftly, the mod certain Fads contradid ir,
as will appear from the excellent Speech of tht re-
verend and learned John Alphonfo Turretine, made
to the leffer Council of Geneva, previous to the
aholifhing their Subfcriptions there ; which I have
tranflated from the French Original now before
me ; and with the more Pleafure, as I believe it
hath never been before publiflied, contains fome
curious Fadls, not fo well or generally known
amongft us, lliews the excellent Temper and great
Moderation of the foreign Proteftant Churches,
and in my humble Opinion holds up to our efta-
X 2 blijhci.
156 l^he Cafe of Subfcription
lliJJoed Churchy and to all the feveral Denominations
of Protedants aaiongft us, a Model more_worthy
their copying after, than the fevere, rigid, perfe-
cuting Conftitution and Difcipline of the French Fro-
teflant Church can afford them. The Oration is
as follows :
7be Speech cf Mr, Tarrettine, Reffor of the
Academy at Geneva, made to the Leffer
Council for ahoUJhing the Subfcription to the
Formula Confenfus:
Magnificent and moft honoured Lords^
OU R Society hath given it in Charge to us,
Mr. — the preceding Moderator and my-
felf, to report to your LordOiips v/hat was done
by them on Friday lad, in Obedience to the Arret
of the Council of Two Hundred, delivered to it
the nineteenth of May lad, relating to the Sub-
fcription to our Regulations. After having de-
bated feveral Times on this Subjec^l, and having
turned and confidered it on all Sides, and the In-
tention of the Council of C C. being perfedly ex-
plained, our Society was at length fummoned on
Friday laft to regulate the Affair in a fure and
lading Manner. And the Refolution taken by it,
under PermifTion of the Councils, is this : " That
*' without meddlina: v/ith the Do6lrine contained
in our Regulations of the Year 1649, and in
the Confenfus^ they were of Opinion, for the
*' Reafons that fnall be explained to your Lord-
(hips, that for the Time to come, thofe who
(hall be received to the facred Minidry, or into
our Society, fliall not be obliged to any Sub^
fcription, but diall be exhorted by the Mode-
rator, to teach nothing here, neither in the
" Church
ce
Calmly and Impartially reviewed, i^y
*' Church nor Academy, contrary to our Regula-^
'' tions, in order to the Prefervation of Peace an4
" Union amongft ourfelves, and to preferve an
" Uniformity in the Manner of our teaching.'*
This is the Refolution that was taken, under
Leave of the Councils, and which we fhail now
explain the Foundations of to your Lordfhips j
and if, as we perfuade ourfelves, you fhall pleafe
to hear us with your ufual Eqi^ry, and Freedom
from Prejudices, we venture to hope, that you
will find the Reafons of our Society very fubftan-
tial, and that you will be convinced that we have
taken a Part, not only that injures no Perfon what-
foev^r, but which is without Contradiction the
mod juft and reafonable they could have taken,
which will do great Honour to this Church,which
will be highly advantageous to the whole Proteflant
Intereft : In a Word, that is the moft proper Me-
thod, we fhould fay, the only proper Method to
eftablifh a firm and durable Peace in our Society.
For we can alErm, that thefe are the only Views
which our Society hath propofed in this whole
Affair.
J fhall do, my Lords, three Things : I fhall
firft explain the Fad,; I fhall eftablifh the Reafons,
upon which our Society hath a(5led,and then anfwer
the DifHcukies that may be objeded.
I. To begin with the Fad. Your Lordfhips
will remember, without Doubt, the Alteration
made by our Society, about two Months ago, in
the«Manner of figning our Regulations. 'Twas
this : That inftead of figning as before, Sic fentioy
fic projiteor^ ftc doceho^ et contrarium non doceho :
So I believe, This I profefs. Thus will I teach,
and the contrary I will not teach : It was agreed,
firfl to omit the Words Sic fentio, exprefTing the
NecefTity of believing j becaufe in Reality every
• one
1 jS ^ke Cafe of Subfcription
one acknowledges, that the Matters referred to are
not fufHciently important, nor clearly enough re-
vealed in Scripture, to impofe the Belief of them.
This Article then being taken away, Sincerity
would not permit the retaining the other,6'7V doceho^
implying the Neceffity of teaching thefe Things ;
becaufe the leaving this could ferve only to lay
thofe, who were in other Sentim.ents, under a Ne-
cefTity of Lying. Neverthelefs, to give fome to-
lerable Senfe to thefe Words, it was propofed to
give this Turn to the Subfcription : Sic doceho^ fci-
licet quolies banc Materiam troMare fufcipiam^ I
will thus teach, as often as I fhall undertake to
treat of this Subject ; to which were farther added
thefe Terms : Contrarium non docebo^ neque Ore^
neque Cahmo^ neqtte public e^ neque priv at im, I will
not teach the contrary, neither by Word nor Wri-
ting, neither publickly nor privately.
This new Subfcription, moft high Lords, greatly
difpleafed the greateft Part of our Society, and
they pointed out the Inconveniences of it. They
remarked, that 'twas not duly confiftent with
Franknefs and Sincerity, that it contained Equi-
vocations, that it carried belides the Air of an In-
quifition, that was quite unfuitable to the Nature
of Subjeds, acknowledged by all to be indifferent ,
and that in one Word, it would do no Honour to
our Church, and that in all Appearance it would
not have the Approbation of our Councils. Thefe
were the Reprefentations of many of our Society,
and they conjured thofe who prerfed the Eflablifh-
nient of this Subfcription, that they would not put
fo many Things into it, which mud prove Snares
to Mens Confciences. Neverthelefs, as they ar-
dently defired Peace, they declared to the Gentle-
men, who prefTed this Subfcription, that they
would leave the Affair v/ith them, but at the fame
*♦ Time
Cahnly and Impartially re-viewed, 159
Time could not but reprefent to them the Incon-
veniences, and conjured them to give it due At-
tention, What I now fay, mod high Lords, is
a certain and evident Fad, and which hath been
llnce acknowledged by thofe, who are not in the
Sentiments of our Society.
Things were in this Situation, and notwith-
flanding the Reludance they perceived to fubmit
to this new Subfcription, yet there was no Thought
of making any farther mention of it, at leaft not
without fome prefTing Occafion, had it not been
for the unexpected Arret of the Council of C C.
But this fovereign Council refufing to approve
this new Subfcription, and not having at all al-
lowed it but becaufe of the then Circumftance of
Affairs, and giving us to underftand in very plain
Terms their Defire that we fliould alter it, by ex-
horting us to deliberate more particularly and care-
fully on this Subjedl; our Society, finding them-
felves hereby engaged to review the Affair a-new,
is confirmed more than ever in their firft Senti-
ments. And as they never gave their Confent to
this new Subfcription but with a great deal of Re-
ludance, and a Reludance which they openly dif-
covered, efpecially as they find 'tis not agreeable
to the fovereign Council ; they declare by our
Mouths, that they are firmjy of Opinion that this
new Subfcription fhould not be eftablifhed. For
Fi'tjl^ Since the ExprefTion, Sic fentio^ denoting
the Necef]ity of believing, was removcxl, they
could not retain that other, Sic doceho^ im.plying
theNecelTity of teaching, whatever Turn may be
given, or whatever Limitation may be added to
it. This is always contrary to Sincerity; for 'tis
engaging one's felf to teach that which one doth
not believe, if at the fame Time in contrary Sen-
timents.
Befides,
i6o Tthe Cafe of Siibfcriptioh
Befidcs, thefe Words, ^wties fufcipiam ha?ic
Materiam tratiare^ fie doceboy I v/ill fo teach, as
often as I fhall profefledly treat on this Subje6l 5
are extremely equivocal. For either they do im-
pofe a NecelTity of treating on thefe Subjedls,
which is impofing a NecefTity of Lying; or they
do not impofe this NecefTity, and then thefe Words
fignify nothing at all, and are therefore abfolutely
ufelefs.
Befides, thefe other Terms, neque Ore, neque
CaJamo^ neque publice^ neque prh^alim, neither by
Word, nor Writing, neither piiblickly, nor pri-
vately, eftablilh a Kind of very odious Inquifition ;
efpecially in Converfations, and Correfpondences
by Letters 5 not at all agreeable to the Nature of
Subjefls, which all the World owns to be indif-
ferent; and efpecially at a Time when one ought
to foften on thefe Points, and when the Expreflion
Sic fentio^ implying the NecefTity of beheving thefe
Things, had been taken away. Farther yet,
Thefe Sort of Promifes are abfolutely impradi-
cable, and no one knows how to keep them. For
in Truth 'tis not pofTible to be fo exaftly on one's
Guard, not only in Publick, but in Private alfo,
as in fo many little Queftions that are of no Im-
portance, to prevent every fingle fmall Word from
efcaping one in reference to them. So that this
is really laying a Snare for the Confciences of Men.
And befides this Reflection, our Society thinks
in general, that there are great Inconveniences in
leaving any Kind of Subfcriptions whatfoever to
fuch Matters as thefe, which Perfons of all Sides
avow to, be indifferent, and na ways effential to
Salvation. Becaufe in Truth, when you^ppoint
Subfcriptions to any particular Matters, you do by
t^is very Thing conned with them the Character
of NecefTity and Importance^ which, in the Judge-
ment
Calmly mid Impartially re-vieived, i6i
ment of one Party as well as another, is not agree-
able to the Nature of thefe Subjecls.
Thefe Subfcriptions are alfo extremely offenfive
to other Churches, which are not of the fame Sen-
timents; particularly thofe o^ Germaity^ and Eng-
land, who are continually complaining of it.
And if thefe Churches fhoiild in their Turn im-
pofe contrary Subfcriptions, as they would do if
they were to follow our Example ; your Lordihips
would perceive, that this muit occafion a Schifm
between them and us, which would be of very bad
Confequence.
Farther, our Society is of Opinion, that 'tis a
very fhocking Incongruity, to content ourfelves
with a verbal Promife to conform to the Word of
God, and to our ConfeiTion of Faith ^ and at the
fame Time to exa6l a Subfcription to Things
purely indifferent. For is it, in a Word, that thele
Things merit greater Reilraints, than our Confef-
fions of Faith, and the pure Word of God ?
Befides, our Society hath refleded, that the
worthy Churches of Switzerland, and even thofe
where the Confenfus hath been eftabliflied, particu-
larly thofe of Zurich and Bafil, do not now re-
quire any Subfcription. For at Zurich they con-
tent themfelveswith exhorting by Word of Mouth,
thofe who are received into the Miniftry, to teach
nothing contrary to the Confenfus. And at Bajtl
^tis now eighteen Years fince they have difconti-
nued the Obligation to fubfcribe, for a Reafon that
fhall be hereafter mentioned.
If, after all, any Kind of Subfcriptions fhould
be fuffered to remain, as to thefe Subjedls which
all the World avow to be indifferent, the fame In-
conveniences will continually return. They will
be always a Snare to entrap Confcience, and abfo-
lutely impoffible ever to be obfervedr For when
y one
162 The Cafe of ^ithfcriptlon
one is at any Time confulted on thefe Subjefls^ 'tk
not poflible entirely to conceal what one thinks^
■and even Silerxe itfelf in theie Cafes would be fay-
ing a great deal. Upon the Wliole, 'twill be al-
ways the Seed of DiviHons in our Society, which
will be renewed on a thoufand Occafions ; parti-
cularly, as often as we ihall receive any one into the
Mi-'iifrry, who fhali refufe to fubfcribe.
AIJ thefe Reafon3 joined together, having been
well weighed, and duly examined by our Society,
have forced them to come to this Conciufion : That
'tis for the Welfare, Honour and Intereil of this
Church, from henceforth to require no Subfcrip-
tion to thefe Regulations. Nevcrthelefs, as 'twill
be extreniely difagieeable to our Society to do any
thing that may difturb the Peace, or prevent Uni-
formity in the Manner of preaching, they are of
Opinion, that indcad of the Subfcription — '*' The
" i^vloderator fhall exhort thofe, who (hall be hence-
'' forth received into the Miniftry, or into our So-
ciety, to teach nothing here, neither in the
Church nor in the Academy, contrary to our
Regulations ; and that for this Reafon, to pre-
ferve Peace and Union aniongft ourfejves, as
well as Uniformity in the Manner of our In-
" ilru6lion."
Let nor, my Lords, this Practice give you any
Uneafinefs, fnice 'tis exactly the fame in the firft
L^roteftant Canton, wz. that of Zurich^ and be-
caufe neither at Bcfl^ nor in many other Towns
01 Szviizerlami^ do they require any Manner of
Si ibfcrlntion. "Your Lordfhips fee we meddle no-
tliing with do^lrinal Matters, nor with our Regu-
lations. They remain- in their full Force. AH
\ve attempt is to foften the extravagant and ex*
cefliVe Rigour which attends thefe Subfcriptionsi
And aithongh a^^ ro indifferent Matters, fuch as
thefe
Calmly a?2d Inrpcirtially revleivcd. \ 6 J
thefe are, it would have been regular enough to
have allowed equal Liberty on both Sides; yet for
the Sake of Peace, out of Refpeft to cur Regu-
lations, and through our Regard for fome Mem-
bers of our Society, we are v/illing that this Doc-
trine fhall be the only one that is taught ; and thac
they who are of contrary Sentiments fhall not be
allowed to teach them. V/hen your Lordfhips
fhaji have duly vvcighed thcfe Things you will
perceive that our Society hath a6led in this Auliir
with all the Moderation, all the Temper, and all
the Caution that could poiTibly be wifiied for.
II. What we have hitherto faid will be more
than fufiicient to juftify the Refolution taken by
our Society, and to fhew your Lordfhips the juft
Foundations thev have adled on. But to render
this Matter flill more convincing, we think pro-
per to infiit farther on the Realbns which have
obliged the Society thus to moderate Matters on
this Head, and then to obviate the principal Dif-
Hculties that may be objetr»:ed to us.
I. The ^rll Reafon then, that we beg your
Lordfhips duly to con Oder, is, the little Impor-
tance of the Matters in Queftion. We are able
to prove themj to be thus of fmall Importance, by
the very Nature of thefe Q^eflicns, which are moll
certainly very obfcure and exceeding difficult, and
many of them fuch as are abfolutely impofnble to
be decided. But not to enter into this, 'tis fufii-
cient to fay, that 'tis the conftant general Scnfe of
our Churches, that thefe Matters are by no Means
eflential to Salvation. The Lutherans have many
Opinions condemned by our Regulations, and even
Opinions very different from ours ; and yet our
Churches have conftantly declared, that thefe Dif-
ferences were not in Effentials. The Synod of
Charenton hath declared, that their Sentiments are
y 2 ' fans
164 The Cafe of Subfcriptlon
fans Ven'in^ not deftrudlive. All our Divines have
faid the fame ; and fome of thofe who are now
Teacheis amongft us have fully (hewn this in their
Books, written for thisPurpofe. Mr. Jurieu^^\\o
is one of our mod rigid Divines, treats all thefe
Matters as an Affair of nothings ot which we ought
not to make a Wall of Separation amongfi our f elves.
And fpeaking of the very Queflions relating to
our Regulations, he faith : '* 'Tis true, that for-
'' merly the Reformed very warmly debated on
*' thefe Subjedts, and with much greater Violence
*' than could have been wiihed ; but that through
" God's Mercy they have been brought to confefs,
" that in all thefe enflamed Difputes, there was
*' much more of the Fire of Paflion than the Fire
*' of true Zeal." In the very Preface to our Con-
fenfus^ there is this ExpreiTion, that the Churches
of France^ who were in contrary Sentiments, yet
had like precious Faith with us. In fhort, all the
Members of our Society, even thofe who are the
warmefb, have avowed that thefe Things are en-
tirely indifferent, and no ways elTential to Salva-
tion. They have faid to us often, and that when
met in full Body on thefe late Affairs, that 'tis on
this Foundation that they have confented to cut
off the Words, Sic fentio, fo I believe , becaufe if
they had thought that thefe were amongft the ef-
fential Things, they could not undoubtedly have
approved, that every one fhould be permitted to
embrace what Sentiments in reference to them he
pleafed. And even many of them have gone fo
far as to fay, that if thefe Regulations were now
to make, they would not give their Confent to
them. Now, my Lords, we leave your Lordfhips
to judge, whether as to Matters, regarded by th^
6nt and the other Side as indifferent, 'tis proper to
burthen the Confciences of Men with Subfcriptions,
and
Calmly and Impartially reviewed. 165
and whether or no we ought to condemn thofe
Perlbns and thofe Opinions, which God himfelf
hath not condemned ? Do we not blame Popery
for ading in this Manner ? And are we not afraid
that they will accufe us for doing the fame Thing ?
It belongs to God only to inform us, not only
what we are to believe, but alfo what is, and what
is not of Importance in Religion 5 and Men un-
doubtedly go much too far, and afTume to them-
felves too great an Authority, when they make
thofe Things important which God himfelf hath
not declared fo. This is our firft Reafon, our fun-
damental Reafon, and we venture to fay, no Reply
can be made to it.
2. A fecond Reafon that hath made great Im-
preiTion on our Society is, the Regard which we
owe to other Proteftant Churches, who arc of dif-
ferent Sentiments. Every one knows that tliefe
Matters are the great Stumbling-block to the
Lutherans, They have faid it openly in their
Writings, and declared, that whild we ufe this
Rigour in the Affair, it fignifies nothing to talk to
them of Peace \ and they think we are but jeft ing
with them, when, in fpeaking to them of thefe'
Things,we treat them as indifferent, and yet when
we are difputing about them amongfl ourfelves,
we grow warm, as though they were Articles of
Faith. How fhall we anfwer them, my Lords,
when they thus reproach us } And can it be poiTi-
ble, that fo confiderable a BlelTing, and fo advan-
tageous to the whole Proteftant Intereft, as the
Re-union of the Lutherans^ fhould not prevail
more in our Minds, than any little Fondnefs we
may have contra6led forThings which we ourfelves
acknowledge to be indifferent ?
But 'tis not the Lutherans only who are offended
y/ith our Subfcriptions. The Churches of Eng-
landy
r66 ^The Cafe of Stihfc rift ion
land, which hold fo confiderable a Rank in the
Proteftant Intereft, are alfo extremely difpleafed
with them : For they are in different Sentiments,
and they think that we condemn them by our Ri-
gours. The Bifhops of that Country have fpoken
of it to all Sorts of Perfons : I can fay it from my
own Knowledge. And thefe Eftablifhments have
done us infinite Harm in their Minds, and that
not only among the Epifcopal Party,but the learned
Prefbyterians, who (and among others the famous
Baxter particularly) entertain the fame Senti-
ments concernmg us.
Befides, the reformed Princes of Germany, who
have Lutherans in their Dominions, and elpecially
rlie King of Pruffia, extremely difapprove our Ri-
gour. And there hatli been a very remarkable
Fad on this Head : The late Eledlor of Branden-
hcjurg^viho v/as fo zealous for ReligionjWrote in the
Year 1686 to the Proteilant Cantons, defiring
them to ufe more Moderation in thefe Affairs j
giving them to underftand, that their Rigour was
extremely prejudicial to the Defign he had formed
of re-uniting the Lutherans. -Twas this that pre-
vailed on the Perfon, who was then the Antiftes of
Baft, and who was neverthelefs intirely in the
Sentiments of the Confenjus, to drop by little and
little the ufual Subfcriptions ; infomuch that, as
we have already laid, 'tis now eighteen years fince
nothing hath been faid about Subfcribing in that
Country, I know not, mofl: high Lords, whether
thefe Things will make any Impreffion on your
Lordfhips : But methinks, that at aTime when we
have fo manyReafons to wifli, and fome Ground
alfo to hope, for this happyRe-union, it ought to
be efteemed both our Pleafure and Duty,tofmooth
the DifEcuIties, and take away the Obftacles to it,
as far as it lies in our Power,
3. A
Calmly and Impartially reviewed, 167
5. A third Reafon^which hath alfo afFedled our
Society, is, that every where all Perfons in general
have 9[rown more moderate as to thefe Affairs, and
that they have every where found their Advantage
in being fo. In the Reformed Churches of ir^^r*?
thefe Matters were handled with a great deal of
Fire. Diverfe Synods made very rigourous Regu-
lations, all which ferved only to exafperateThings.
But afterwards,when they contented themfelves to
impofe Silence on the two Parties, the Confequence
hath been, that every thing fince hath continued
in perfect Tranquillity. ^Tis the fame as to Eng-
land, At the Time of the Synod of Dort^ and
fome Time after, they difputed much on thefe
Points. But fince that Tirfte they have only com-
manded them to be filent, and nov/ every one fo
thinks as he pleafes concerning them, and all Dif-
putation about them is at an End. In Switzerland
they are grown moderate throughout the Whole of
it. I have already mentioned to your Lordlhips
what hath been done at BafiL At Zurich^ as we
have alfo remarked, they have no Subfcription.
They content themfelves wdth an Exhortation, juft
as we Vy'ould have it done here. At Schaffhoufen^
they who are received into the Miniftry never fub-
fcribe. We have now here fome of the Minifters
of that Place, who have never figned. At Neu-
chatel they make no one fubfcribe. There were
none but the Moderator and Secretary who figned
at firft. At St, Gall they never fubfcribe, when re-
ceived to the Miniftry, nor when they are fettled
in their Churches, but only when any one is ad-
mitted into the Synod of the Churches di Appenzel
and St. Gall', and as to the Manner of the Sub-
fcription, it hath been greatly foftened there for
thele ten or twelve Years paft. We have made this
Detail to your Lordfbips, that you may fee how
Men
1 68 7he Cafe of Suhfcrlpiiori
Me'n have been every where growing more mode-
rate on this Head, and therefore 'tis not to be won-
dered at, if our Society alfo hath entered into mord
gentle and moderate Sentiments as to thefe
Things.
4. Another very confiderable Reafon is, that
the Matters we refer to have no Kind of Infliience
whatfoever, either npon Morals, or on the Wor-
fhip of God, or on the Method of preaching. For
"whatever Perfons particular Sentiments may be on
thefe Subjects, they all preach in the fame Manner
as they did, without any Difference, as Experience
hath convinced us % and it would be of little Edi-
fication, I might even fay, in fome Meafure fcan-
dalous, to fpeak to the People about them.
5. Thefe Matters are not now controverted.
There is no Difpute about them, at lead amongft
our Teachers ; lb that there is now no Reafon to
exercife fo much Rigour on this Account.
6. There are a Thoufand Queftions in Divinity,
I will not fay as important as thefe, but incompa-
rably more important than thefe, about which Men
are divided. We fhould have enough to do, if
we were to create Formularies upon fuch a Variety
of Queftions, relating to Dodlrine and Morality,
and the Explications of Scripture which ar^ dif-
ferently underllood, and v/hich neverthelefs caufe
no Manner of Difturbance in the Churches.
7. Even in the Church of Rome itfelf, where
there is fo great Rigour as to Sentiments, where
they have an Inquifition, and which pretends to be
infallible, they bear with one another neverthelefs
as to thefe Points. For they are divided about
them as well as our Churches, and yet their ChuFch
tolerates them all. -
8. It feems a- little hard, that we fhotild have
fuch Regulations, as incapacitate for theExercife of
the
Calmly and Impartially rei^ic'xed, 169
the Miniftry amongO: us^ fo many great Men,
whether amongft our Reformers, or thole who
came after them. Beza^ for Inftance, who held
fo confiderable a Rank in this Church, and to
whom fhe hath fo many Obhgations, could be no
more received amongft us. For he was a Supra-
iapfarian^ and could not fubfcribe. Meff. iMfftre-
zat,DailU ^Claude ^Duhcfc^^c. and in our ownTime
MefT. Bafnage^ Be Superville^ and an infinite Num-
ber of others, not to mention all the Prelates of
the Church of Endand^ who do fo o;reat Honour
to the reformed Intereft \ all thefe, I fay, v/ould
be judged unworthy to be Minifters amongft us,
becaufe they could not fubmit to our Subfcriptions.
9. *Tis another very ftrong Reafon, and which
we befeech your Lordftiips to give great Attention
to, that the Gentlemen, who are not of the lame
Sentiments with our Society, have not the leaft
Subjed: of Complaint. For in one Word, there
is not the leaft Delign, diredly or indiredly, to
burden them. We meddle not with their Doc-
trine. They may ftill teach whatever they pleafe.
And as to thofe who differ from them, they have
not the fame Liberty. What can they demand
more in Things, which they themfelves acknow-
ledge to be indifferent ?
10. Finally, our laft Reafon, and which is alfo
of the ftrongeft Force, is, that thefe Gentlemen
are but a very fmall Part of our Society. The
far larger Part earneftly wifh, that greater Mode-
ration may be ufed as to thefe Matters. Why then
do thefe Gentlemen oppofe it ? Should not parti-
cular Perfons fubmit to their Body? Efpeciallyin
Things of a general Nature, which neither di-
redlly nor indiredly concern them, which are not
in the leaft prejudicial to them, and which they
acknowledge to be indifferent ? Is it becaufe our
Z Regulations
1^0 i'he Cafe of Subfa'iption
Regulations belong to them more than to us r Are
they not the Regulations of the Society r And if
that Society judges it proper to moderate thefe
Regulations, with the PermifTion of the Councils,
whatean they have to fay ^ Will not this tend to
the Subversion of all Bodies of Men, if becaufe
fonie Particulars do not agree to any certain Refo-
lution, which doth not affect them nearly nor re-
motely, they will not fubmit themfelves, but
move Heaven -and Earth in order to prevent it?
III. Thefe are the Reafons, moft high Lords,
that fupport the Opinion of our Society in an in-
conteftible Manner -, and we dare flatter ourfeives,
that Perfons of that Difcernment and Equity, as
they who compofe this Council, cannot but be
ft ruck and affeded with them. Neverthelefs, as
certain Things may be objefled to us, and as we
apprehend, that Care will not be wanting to infi-
nuate them, neither in Converfations with your
Lordfhips, nor amongfl: the People, we have
thought it abfolutely necefTary^ before we concludcj
to give an Anfwer to them in a few Words.
Firfl then they objedl to us, that there had been
an Agreement to the new Subfcription,that we had
confented to it,and therefore cannot now retradl. We
anfwer: Doth what they call an Agreement concern
their Welfare or ours ? Is it not a publick Affair,
concerning which our Society hath always a Right
to make their Reflexions ? Befides, we have (hewn
your Lordfhips, in the Beginning, with what Re-
ludlance our Society had confented to this new
Subfcription, and what they had remarked and
made appear at firff, as to the great Inconveniences
arifing from it. However, notwithftandingall this,
the Society would have faid nothing of it, at Jeafl:
till fome proper Occafion had offer'd, had it not
been for the Arret of the fovereign Council of CC,
But
Calmly mid Impartially reviewed^ 1 7 1
B6t this fovereign Council not having been plea--
fed to approve this new Subfcription, nor to admit
it at all but becaufe of the then Circumflance of
Affairs, and having exhorted us to deliberate more
particularly -on Ms Suhje^ ; and our Society being
perluaded, that the Scruples of the fovereign Coun-
cil were very juft and well founded, they could
not difpenfe with themfclves &om doing what they
have done, without difobeying their Sovereign,
and betraying t4ieir own Sentiments.
They may obje<5l to us farther, that thefe Points
are of more Importance than we have allowed.
But we anfwer, that v/e defire nothing more than
thefe Gentleraens own ConfefTion on this Subjeft,
They are Perfons of too much Integrity to con-
tradi6t themfelves ; and (hould they thus contra-
didl themfelves, their own printed Works v/ill be
Proof againfl them.
But they v/ill fay, that if thefe Points are not
of Importance for the People, yet they are for the
Pallors. But this, moft high Lords, isaDiftincr
tion unknown to the Scripture, and which by
Confequence we cannot admit. What is of Im-
portance for the Pallors is alfo for the People^
and what is not fo for the People, is not fo for the
Pallors. There are not two Ways, nor two Kind
of Do6lrines, one for the Pallors, and another far
the People, that lead to Heaven.
PolTibly they will urge, that if thefe Points are
not important in themfelves, they are {o upon Ac-
count of the dangerous Confequences that may be
drawn from them. But we beg Leave to deny the
Facl:, moll high Lords. We affirm that no one
can draw, I fay reafonably drav/, any dangerous
Confequences from the Sentiments here referred to.
Our Churches have always avowed it, fmce they
have conllantly avowed that the Sentiments of the
2 2 i^utUrans
J 7 2 T'he Cafe of Suhfcription
Lutherans are fans Vcnin^ not poifonous, although
the Sentiments of the Lutherans are very different
from ours.
But they add, that we are going to open the Door
to Armtnianijm^ or Socmanifm^ ox Lei fin ^ in a Word,
to all Sorts of Hcrefies. Bur, my Lords, the very
ibftell Thing we can fay to this Objedion, is, that
it mud come from extreme Mahce and Injuftice,
or from profound Ignorance, For in fhort, they
who have ever fo httle Knowledge of thefe Things
know, there is no more Connedlion betv/een them
than there is between Night and Day. 'Tis pre-
cifely the fame, as if the Papifts, in Defence of
their Falling on Friday^ (bould fiy, that if the
Eating of Flefh on Friday fliould be permitted.
Men will become Murtherers, Aflaffins, and Poi-
Jbners. 'Tis juft the fame : Men will become So-
cinians^ if you moderate our Regulations. Who-
ever hath feen fuch a Confequence as this ? Have
we not Confefiions of Faith that condemn thefe
Hrrors here .^ Have they Socinians in Germany^ in
t.ngland^ or in Holland? Is there a Socinian at Zu-
rich or at Bafil? Hath that Church become So-
cinian^ during the 1 30 Years fince they have anul-
led their Subfcriptions ? Thus far, mod high Lords,
we have forborne to fptak with any Emotion. But
being fully apprifed what Meafures they are taking
to defame us throughout the whole City, as if we
would utterly fubvert all Religion, and introduce
all Sort of Hercfies \ we cannot forbear to pour
out our juft Complaints into your Lordfliips Bo-
foms. 'Tis extremely hard, we muft be allowed
to affirm it, that a Society that doth its Duty, and
that fpeaks what in Confcience it believes to be for
the Good of the Church, fhould thus fee itfelf torn
to Pieces on all Sides by Calumny. And for what ?
Becaufe they are for Moderation as to ihofe Points^
whicl]
Calmly and Impartially reviewed. 173
^bich on one Side and the other are regarded as
indifferent. For in fhort this is all their Crime.
Another Thing they objed to us, and which
they make ufe of to render us odious, is, that we
^re for fubverting what hath been before eftablifhed
by Perfons of great Piety. But we leave your
Lordfliips to judge how mean fuch an Objedtioo
is, and unworthy Men of Learning. Have we
any thing to do with Perfons ? Do we not keep
ourfelves entirely to Things ? Befides, we are fully
perfuaded, that thefe Eftablifliments were made
with good Views, and that they might then have
good Reafons for them. But if thofe pious Per-
fons, who had an hand in them, had lived now,
and had feen the State of Affairs in Germany^Eng-
land^ and even throughout all Switzerland^ we
are abundantly convinced that they would have
entered into our Sentiments. For in fhort one mull
be blind not to fee, that there is a growing Mo-
deration on all Sides as to thefe Matters, and that
this Moderation is infinitely for our Advantage, for
the Honour of our Churches, and the Union of
Proteftants.
Befides this, they objed to us, that the taking
away thefe Subfcriptions will occafion Trouble and
Divifion amongfl us. But on the contrary, 'tis
Subfcriptions, and the Force offered to Confcience,
that are the Occafions of Trouble. If we had no
Subfcriptions we fhould have no Quarrels. The
Experience of the French Churches abundantly de-
monftrate this to be the Cafe.
They farther fay, in Oppofition to us, that we
fhall have fuch a motley Method of Preaching, as
vyill occafion Scandal. But we reply, that the
Points in Queftion are not thofe which ought to
be fpoken of to the People. Would it not be a
yery edifying Thing, Ihould any one examine in
his
174 TZv Cafe of SubfcriptiGn
his Sermons, what would have become oi Adam if
he had continued in Innocence, and whether he
would have been happy on Earth or in Heaven ?
See here, fure enough, the Points that are mighty
proper for the People, and concerning which 'tis
^o extremely dangerous, that one Ihould affirm,
and another ihould deny 1 Befides, do we not pre-
vent this pretended motley Preaching, by the Ex-
hortation the Moderator is to make, not to teach
any thing here, neither in the Church nor Aca-
demy, contrary to our Regulations ?
Another Thing with which they would frighten
us, is, that by takmg away thefe Subfcriptions,we
fhall provoke the Swifs, But how is it pofTible
that fuch a Thought as this can enter into their
Hearts, fince we defire that as much, and even
more may be done, than is done in the greatefl:
Part of the Towns of Switzerland? How can thofe
of Zurich be difpleafed with us for doing what
they themfelves have done p Or thofe of Bafil be
angry with us, when we fhall do even more than
they ? Not to repeat what we have already faid of
the other Cities.
Finally, the laft Refuge of thofe who are not in
the Society's Sentiments, is, that if thefe areThings
indifferent, why (houJd wc change them ? Why
Ihould they not continue as they are ? I anfwer,
that your Lordfhipsknow that we a6t in Obedience
to the fovereign Council of C C. who were pleafed
not to approve the new Method of Subfcription,
and who had exhorted us to confer about it. But
befides, your Lordfhips are too wife not to fee,
that in Things indifferent there ought to be no Re-
ftraint. 'Tis not an indifferent Thing to have
equivocating Subfcriptions. 'Tis not an indiffe-
rent Matter to burthen Confciences in Things, as
to which God hath not burthened them. *Tis not
an
Calmly and Impartially reviewed, 175
an indifferent Thing to impofe an Yoak which Je-*
fus Chrift hath not impofed. *Tis not an indiffe-
rent Thing to keep up a Kind of Inquifition fur
des Bagatelles^ for trifling Matters, whilft we have
none as to Matters of more Importance. In fine,
'tis no indifferent Matter to put a Wall of Separa-
tion between Proteflants, at a Time when 'tis fo
much their Interefl to unite. So that your Lord-
fhip3 fee, that they have nothing to objed to the
Sentiments of our Society, that hath the leaft Sha-
dow of a Reafon \ but that on the contrary their
Refolution is fupported by the mod important
Reafons in the World.
And now, moft high Lords, it belongs to your
Lordihips to be pleafed to make your Refledions
upon what hath been faid. Our Society hath done
their Duty. They have fpoken from Confcience,
and as in the Prefence of God, what they appre-
hend to be for the Honour of this Church, for the
Advantage of the whole Proteftant Caufe, and
even for the Civil Intereft of this State, which can
never have too great a Regard for the Proteftant
Powers ; and in a Word, for the eftablifiiing a
folid and durable Peace in dur own Body. The
Councils muft now a6i according to their Pleafure.
We fhall quietly wait the Decifion from the Piety,
Wifdom, and Equity of your Lordfhips ; being
perfuaded that you will not fail to be fenfible of
the Force of our Reafons, and give them your
Approbation •, as we now, at the Requeft of our
Society, mofl humbly befeech you.
I conclude, moft high Lords, with a Petition
which we are charged by our Society, to make to
your Lordfhips, that when this Affair Ihall be
brought before the fovereign Council of CC, as
we doubt not but your Lordfhips will think proper
that it fhould be, fince it relates to the Execution
of
176 ^ke Cafe of Subfcriptiori
of an Arret that proceeded from this fovei-eigfi
Council; we pray it may be at a Time when t\\\%
fovereign Council fhalJ be in full Affembly, and
not during any of the Holidays.
Frofwunced in the Council of xxv, Tuefday, tbc
2^tb of June, 1706.
The Arguments in this Speech againft the Im-
pofition of Subfcriptions to human explanatory
Articles of Faith, made ufe of by this learned Pro-
feffor^ are fo convincing and flrong, and breathe {6
humane, candid, generous and Chriftian a Spirit,
that *tis no Wonder they made all the wifh'd for
Impreflion on Magiftrates, who were not loft to all
Senfe of Religion, nor wholly unconcerned about
the Integrity and Peace of their Clergy, and the
Honour of the Chriftian Church. The Retior had
all the Succefshe defired,all Subfcriptions to human
Formularies were abolilhed by pttblick Autority^dLud
the Qualifications thenceforward required of all
who offered themfelves to the Miniftry,were only
thefe :
1. To fwear folemnly^ that they will teach no-
thing, neither in the Church nor Academy^ but
what they think is agreeable to the Word of
God.
2, To promifey that they will teach nothing in
the fame, that is contrary to the ConfenfusHeU
veticus^ or the Confeffion of the Galilean
Church ; pour le Bien de la Paix, for the Sake
of Peace,
What now is become of the united Verdi^ of the
Proteftant World ? At Bafih at Zurich^ at NcW'
chately at St, Gall, at Geneva^ they once had their
Subfcriptions. They experienced the Conveniences
and Inconveniences of them. The very Church of
England cxpreffed her Didike of them, and her
Bijhops
Calmly and hnpartially reviewed, lyy
Bijhops remonftrated againft them. The Reformed
Princes of Germany^ and particularly the King of
Pruffta^ extremely difapproved them. Upon Exa-
mination, they were found Obftrudions to Peace
and Unity, Snares to Confcience, the Sources of
Infincerity and Equivocations, carrying in them
prefumptious Ceniures of Perfons and Opinions
which God hath not condemned, adding Impor-
tance to Things in whIchGod hath put none,incon-
liftent with true Pr^/^7?^;// Principles, and as giving
juft Occafions to Papifts to reproach Proteftant
Churches with inconfiftent and contradiflory Opi-
nions and Pradlices. And for thefe fubflantial and
unanfwerable Reafons they were dropped, difufed,
and hy publick Authority removed out of feveral
Proteftant States and Churches, where they have
never been fuffered to return to this very Day.
Generous Clergy^ thus to defend the Claims of
Chriftian Liberty before your Rulers! Worthy and
virtuous Clergy^ thus to plead the Caufe of your
' Lord and Mafler before Councils and Governors I
To plead it, in Spite of all Endeavours to defame
your Charaders, and load you with a Dsfign to
fubvert the Purity of Religion ! Happy Clergy^
thus to facrifice all private Views of Dominion
and Power, to the nobler Interefts of Chriftian
Integrity and Peace, and finally, to triumph in the
Caufe of Liberty and Truth! And happy thofe
States who have fubmitted to your Perfuafions,who
have removed thefe Caufes of Contention, thefe
Stumbling-blocks amongft themfelves, and broken
down thefe IValls of Partition between their own
and other Proteftant Churches! Who receive no
other Standard of Truth but the infallibleOracles
of God, and demand the Subfcription of no Man's
Confcience to any other Rule, but that delivered
by ibe common Saviour of Mankind, as neceifary
A a tp
178 Tloe Cafe cf Subfcription
to enjoy the common Rights of Subje6ls, and th«
national Privileges of the Miniftry amongft them!
It appears from the foregoing Speech, that the
Prelates of the Church o^ England were inftrumen-
tal in the abrogating the Subfcriptions at GenevA,
who declared themfelves grievoufly offended with
them, becaufe they apprehended that they con-
demned their own Sentiments. But do not the
Subfcriptions of the Englijh Church carry in them
an equal Condemnation of all other Churches and
Perfons that differ from them ? And will not this
be an equal Reafon for removing^ or foftening
thefe Subfcriptions here, as it was for thofe of Ge-
neva entirely to fupprefs them there ? Or can the
Governors of the EngUflj Church complain with
Juftice of the Rigours of a Pradice in other Pro-
teftant Churches, which they maintain themfelves
in their own? I do not pretend to hold up the
Qhmcho^ Geneva^ or any particular foreignChurch,
as a Pattern for the Church of England to model
her Conftitution and Difcipline by. To fay no
more, the Genius of our civil Government, and
the Dlfpofition of the Nation will not permit ir^
But this I will fay, chat fiie may preferve her own
Conftitution, and immoveably ftrengthen it too,
by fuffering no foreign Churches to exceed her, in
Gentlenefs, an healing Spirit, Condefcenfion to
the Vv^eakneffes and Infirmities of others, and in
Encouraging in her Clergy and Flock a due Regard
to the Authority of thofe facred Writings, by
which alone (he can defend her Separation from
the Church of Rome. She may remove Tome of
her Enclofures without removing or lliaking any of
her Foundations^ or endangering her Safety. She
may take away the Wall of Partition between her-
felf and other Proteftants, without weakening any
of her real Securities. She may open her Bofom
tt>
talmly a?id Impartially 7'cviewed, 179
to receive into her Communion and Miniftry, all
who are willing to enter upon the Terms prefcribed
by Chrift, without altering her Habit, or lefiening
her Privileges. In a Word, (he may eafily increale
the Number of her Friends without creating her-
idi a fingle Enemy, that fhe will have any Reafon
to be afraid of^ by only altering Things that are
really alterabk^ and exceptionable in themfelves ;
and wholly taking av/ay a few others, I fpeak it
without Bitternefs; orDefign to reproach, that in
my Judgment, and that of many of the Church of
England itfelf, expofe her to the Cenfure of her
avowed Enemies, are inconfident with the Princi-
ples of true Froteftantlfm^ and I fear greatly pre-
judicial to the Intercft of true Religion and Virtue
in the midfl: of us.
And I hope I (hall be forgiven, if I fay, that
the Circumftances of the prefent Times point out
to Men of all Parties^ that have a Regard for Re-
ligion, and the Happinefs of thefe Kingdoms, fe-
rioufly to think of Methods that will tend to their
common Union. I cannot help exprefling my
Apprehenfions, that we have many growing Marks
of Ruin in the midft of us. The univerfally
fpreading Infidelity, that too plainly appears among
all Ranks and Degrees of Men, that general Love
of Pleafure that hath fo poifoned our Minds, and
triumphs over all Confiderations of national Dif-
ficulties and Dangers, that Luxury, DifTolutenefs
of Manners, and fhameful Debauchery, that fo
fcandaloufly prevail amongft High and Low, ia
Defiance of Magifl-racy, and Contempt of our
Laws, and the unwearied Endeavours of Rormjh
Emijfaries to make Profelytes to their Church, to
the endangering our Confiitution^ and the very Pro-
tejlant Government we live under : Thefe Confide-
rations give me, I confefs, the moft melancholly
A a 2 Profpe<^
i8o 7he Cafe of Subfcrlption
Prolpe6l into Futurity, and make me often cry
out : O God^ where will thefe Things end? But yet
I fhould have Hope, could I fee in all good Men
a Difpofuion to a firmerUnion amongll rhemfelves,
and thofe who in all Parties fear God, and firmly
believe the Chriftian Dodtrine, exerting their
Power, in their refpe6live Stations, to heal the
Divifions that have long fubfilled amongft us, and
in good Earned feeking after the T^hings that make
for Peace. Such an Union would in its Nature re-
move one of the worfh Objedlions againft Chri-
ilianity, would give a mortal Wound to the Inte-
reft of Popery amongft us, which only thrives by
our Divifions, Vices and Follies, might be made
the happy Means of checking at leaft thofe Im-
moralities that ftrike at the Foundation of our na-
tional Happinefs, and would be the greateft Secu-
rity to his Majefty's Throne, and the SuccelTion of
his Royal Family ; upon which depends, under God,
all that is dear and valuable to us, as Men and
Chriftians, and Proteftants. The Attempt indeed
is great : But what will not Refolution and Pru-
dence do, under the Condu6l and B^efTmg of the
Godof PeacePTheReformation itfelf had never been
brought about, if the Fear of difpleafing and of-
fending Men, the Clamours of Prejudice, theOp-
pofition of an ignorant,bigotted, and vicious Clergy,
iLi\z Defamations of Malice, and the L^ove of Eafe
and Quiet had been the only or principal Confide-
rations attended to. The Scriptures had never been
given us in our own Language, if the learned and
'venerable Tranflators of them had fuffered ^ the Ca^
lumniations and hard Interpretations of other Men^
their bitter Cenfures and uncharitablelmputations ^ to
difmay them. Popifh Perfons at home and abroad
traduced them 5 and felf-conceited Brethren^ who run
their
^ S(e the Tranflators Dedication to Y^\x\^ James.
Calmly and Impartially reviewed. 1 8 1
their own Ways^ and gave liking unto nothing hut
what was framed hy ihemfelves^ and hammered on
their Anvil ^ maligned them. But in the glorious
Work they fupported themf elves within by the Truth
end Innocency of a good Confcience^ having walked
the V/ays of Simplicity and Integrity^ as htfore the
Lord, And as their Integrity thus fupported them
within^ the great Ufefulnefs of the Work, and the
fingular Advantage it was to the Proteftant Inte-
reit, and the Caufe of Rehgion, foon put an End
to the undeferved Cenfures that were then thrown
on them from without^ and their Memories are
juilly dear and venerable even to this Day. And
though there may be fome found, who will be
againfl making any ConcefTions for the Sake of
Peace, who will reproach every Alteration^ as an
Attempt to fuhvert the Churchy and even wickedly
calumniate thofe in higheft btations^ for confenting
to them, as Enemies to and Betrayers of it-, yet
Wifdom, Patience, Refolution, and the gradual
Experience of the Benefits refulting to this Church
from Peace and Union, will foon overcome all Ob-
jections and Difficulties of this Kind, foreign Pro-
teftant Churches will commend her Chriftian Mo-
deration and Condefcenfion, all good Men at Home
will rejoice to fee our Differences at an End, and
they who are the happy Means of healing our Di-
vifions will have that Rejoicing which flows from
the Tefiimony of their Confciences to their Simplicity
and godly Sincerity^ and though bad Men may
caufelefsly revile them, the beft of all Denomina-
tions will more higlily efteem them, and diftant
Pofterity will blefs their Names, and their Memo-
rial will be honourable throughout all Generations.
And though I have no ptrfonal Advantage in Pro-
fpe6t by what I now write, any other than what I
fhould fhare in common from a national Benefit \
and
1 82 Tthe Cafe of Subfcription^ &c.
and know myfelf too inconjiderable to be capable of
giving any great Afliftance towards the perfeding
fuch a Work : Yet, as I would do every thing in
my Power, fo if the Providence of God fhould
ever make me, though but the lowefi Inftrument to
carry on and effe(5t this blefied Defign of uniting
the Proteftant Churches of thefe Kingdoms; I
fhould think I had anfwered one of the bell Ends
of Life, and in the Fulnefs of my Joy, with Tri-
umph fmg my Nunc Dimittis: 'Now Lord let-
ieft thou thy Ser'vant depart in Peace ^ for mine Eyes
have feen thy Salvation.
FINIS.
A
FULL and PARTICULAR
REPLY
To Mr. Chandleb's Cafe of Sub-
fcription^ &c.
i
%"
FULL and PARTICULAR
REPLY
T O
Mr. C H A N D L E r's Cafe of Subfcription
to Explanatory Articles of Fait h^ &c.
In. Defence of a Book, intitled,
T[he Church ^England vindicated in requiring
Subfcription from the Clergy^ &c.
With an Examination
Of the^ Speech of the Reverend John Alphonfo
'Tiirretine^ previous to the Abolition of Subfcrip-
tions at Geneva^ tranflated by Mr. Chandler
from a French MS*
AND
Of Mr. C H A N D L E r's Reafonlng and Obfer-
vations upon it.
By JOSEPH CLARKE, M. A.
Late Fellow of Magdalen College in Cambridge,
, Ignoras te, an ut ignotum dare nobis
Verba putas ? —
— at tibi contra
Evenit, inquirant vitia ut tua rurfus et illi.
H o R.
LONDON:
Printed for W. I n n y s in Pater-nofter-Row*
"mdccxlix.
■ '^
( r )
A
FULL and PARTICULAR
R E PL Y,
To Mr. C HA N D L E r's Cafe of Sub-
fcription^ &c.
HERE Is, I think, nooccafion for an
apology, for not having fooner re-
plied to Mr. Chandler^ Cafe of Sub-
fcription^ with which he obliged the
world laft fummer ; in anfwer to my
Vindication of the Church of England^ in requiring
Siihfcription from the Clergy^ publilhed near tea
years pad : But if any were neceflfary, the truth
is, it was not without rel usance that I have
prevailed with myfelf at laft, to take any notice
of that performance : For, whatever opinion hCy
or his friends may have of it, I was in no pain to
truft the controverfy, as it ftood, with the judi-
cious and impartial •, who, I did not doubt, would
eafily diftinguifh between argument and cavil, be-
tween reafoning and declaiming. But, as tht file
and manner, in which he has thought proper to
attack me, may require fome 'notice *, and as the
high accufations he has brought againft me are fuch,
as may perhaps make fome impreffion on thofe
who may not have examined into thefe matters •,
1 thought it might not, on thefe accounts^ be wholly
B unne-
( 2 )
unneceffary to give him a repl/. Mr. Cbandler^s
Cafe of Suhfcription contains an anfwer to Mr.
White^ as well as to me ; whom he is pleafed to
ftile Fellow- Lahourers •, which, though intended
for a fneer, I efteem as a complement — The abili-
ties of the learned Author of the Letters to a dif-
fenting gentleman are fufEciently known, and he
has anfwer'd for himfelf. My part remains.
He acquaints us in his Preface^ that, " after
he had finifhed his reply to Mr. White^ a
worthy friend put into his hands, *The Church
of England vindicated &c." that he *' determin-
" ed to confider it, and on that account was
" forced to throw by his firft papers, and pro-
*' fecute his defign upon a new plan." — -—I am
forry that I (hould any way have been the occafion,
of Mr. Chandler* s giving himfelf fo much trou-
ble— The fault however was not mine, but his
own — The book which has, it feems, occafioned
all this, though he chufes to call it a late one in
his Title- Page, had been publifhed (as I obferved
before) near ten years — 'Twas unlucky therefore,
that a gentleman of Mr. Chandler'* % candor and irn-
partiality, and whofe thoughts have, without
doubt, been often, within fo long a fpaceof time,
employed upon the fubjedl of Suhfcription, ihould
yet never in all that time have looked abroad, or
inquired what had been written on the other fide.
— The inconfiderablenefs of the author, or of the
book, can be no excufe ; Becaufe Mr. Chandler
could be acquainted with neither, without exa-
mining. Befides^ I think I am now authorifed to
fay, that, as the book was not wholly unknown,
fo neither does it appear to be wholly contempti-
ble •, fince Mr. Chandler has, even after nine
years, efteemed it not below his confideration *,
and has thought it worth while to throw by his
firfl papers^ and to profecute his defign upon a new
plan.
( 3 )
pla7u for that purpofe — If it was worth his while
to anfvver it, when he found it ; an impartial in-
quiry might have induced him to have met with
it before : If it was contemptible, why did he an-
fwer it at all ? — 'Tis pity at leaft that fome of
his worthy friends, who I fhould think might
poffibly be acquainted with his growing labours
againft Mr. White^ did not put it into his hands
a little fooner, and fave him fo much trouble—
His Fellow-Labourer the Old Whig, I dare fay,
could have given him fome information — It is
come however to his hands at lail ; and now I
am to pay, it feems, for fo long an exemption :
The Old Whig is to rife at laft in judgment againft
me, and his quarrel is to be revenged — The great
Mr. Chandler, who, like another Entellus, had
hitherto fat by unconcerned, now riles in his
ftrength, to demolifh the Church- Chafnpion, as he
calls me. — His firft papers are thrown by, and the
Defign is profecuted upon a new plan \ and, I am
to feel the weight of Mr. Chandler's realbning —
and refentment. He complains of the (tile and
manner, in which my anfvver to the Old Whig
was written *, to which he may give what name
he pleafes, it was the proper method of treating
the perfon 1 had to deal with — His Principal, the
Old Whig, had, with great boldnefs and injolence^
abufed the Clergy in general, and the eftablijhed
Church, in a fcandalous libel -, and therefore it was
right to talk with him in a language he fecm'd
bell to underfland — A Gentleman has a right to
his proper weapons — The Old Whig was to be in-
gaged in his own Way — To ftudy t\\Q. elegance
of fatyr or addrefs to a libeller, would be the lame
impropriety as offering garlands to a common nu-
fance \ and the politell men feldom think it ne-
ceflary to Ji and upon ceremony, with a Porter, or
an O^^er Wench -^ The treatment which the Old
B 2 Whig^
( 4 )
PFblg^ defervedly, received from "me, as bearing
my fliare in die load of abufe, fo plentifully dif-
charged upon the whole order *, Mr. Chandler
might, with a better grace, have taken notice of
in my Book, if he himfelf had obferved more de-
cency than he has done in his own^ to one from
whom he had received no provocation — except
That of a difference in opinion ; which I find, not-
withftanding his boafted Charity ", was alone fuf-
ficient.
The folemn gravity, and air of importance,
with which he has exhibited the charges of abufing
and in fulling the Apoftles ^, of doing the higheft in-
jury to. their character and doEirine'^^ o^ groundlefs
ajfertions^ and giving in afalfe account of Antiquity^ —
The fupercilioulhefs with which he has taken upon
him to correcPc me, for 'palpable fallacy «, for talk-
ing with great affurance ^, tor wading gut of my
depth^^ together with his two fcraps of Latin,
audaEler magis quam par ate ^ and, naviget Anticy^
ram ^, to fhew (1 fuppofe) that he could be well
bred in more languages than one — Thefe are calls
upon me to do myfelf juftice, and to prevent
others from being impofed upon by Mifreports
and falfe Charges^ fupported only with Confidence
and Selffufficiency — 1 fhall therefore endeavour to
fet thefe matters right with the public, t;o fhew
Mr. Chandler^s arguments in their true lights and
to balance accounts with him.
He puts off his Cafe of Subfcription, as an An-
fwer to the Church of England vindicated. As he
determined to confeder it, after his worthy friend had
put it into his hands, he determined likewife, I
fuppofe, to call it an anfwer — How far it comes up
to
* Cafe of Subfcription, p. 41. ^ Ibid. p. 43.
« Ibid. p. 75. d lb. p. 86. 126. 141. "" lb. p. 43.
f'Ib.p.SS. 8lb.p.i24. !" lb. p. 135. 43-
( 5 )
to the title, muft be left to the judgment of
others.
The things which he has contrived to objefb
to, are,
I.
M Y afTertion, that, " to call the method in
*' which the Church of England requires fubf crip-
'' tion to her articles — impoftng fuhfcriptlon to arti-
*' cles of faith'--'(2iS the Old Whig had done) con-
*' tains an infinuation againft the Governors of the
*' Church, which is nothing but calumny^ and a
*' falfe reprefentation offa5f ; in order to deceive,
*' and prejudice an unwary reader."
11.
The Scripture- Evidence which I argued from,
in fupportof the authority of Church-Governors to
make an explanatory inquiry^ or, in requiring fub-
fcription to explanatory articles^ from thofe who
are candidates for the office of Public Teachers,
III.
The examples brought, to confirm the opi-
nion of fuch authority, from the pra5fice of Anti-
quity,
IV.
- M Y reply, to the Old Whig's argument againft
fubfcription to explanatory articles drawn from the
brevity and ftmplicity of the moft ancient Creeds,
V.
M Y appeal to the fenfe and praftice oi foreign
Proteflant- Churches.
These
(6)
These I fhall confider in their order, and
fhall give a diftind reply, to every thing Mr.
Chandler has objedled, under each of thefe heads.
I T would not be ftrange, if a piece of this kind,
written fo many years ago, fhould not be able to bear
the feverer fcrutiny of a macurer judgment. Upon
a revifal of it however on this occafion, I have the
fatisfadion to find the foundations ftill remain
found and ftrong. Mr. Cbandier^s attempts againft
them, have done them no harm \ But I have not
any better opinion of them upon that account : For
though they are not to be blown down by a mere
wind of words y or the noijy harangue of popular de-
clamation ; yet, how they might withftand the
force o{ foUd argument^ an'd good reafoning^ I can-
not from hence affirm ; it being a tryal, which
they ha've not yet met with,
I.
I H A D afferted, that, to call the Method in
which the Church of England requires fubfcription
to her articles, " impofing fubfcription to articles
of faith ; contains an infmuation againft the
Governors of the Church, which is nothing but
calumny, and a falfe reprefentation of fad:, in
order to deceive and prejudice an unwary rea-
" der^"
In anfwer to this, Mr. Chandler Wks up his
eyes, and " thanks God, that he is not confcious
" to hinifelf of any intention to deceive and preju-
" dice any one perfon living^." — As to his inten-
tion or his confcience, I have nothing to do with
them ', But as to the fa^, whether he and his
Fellow Labourer do, or do not deceive^ in this and
other inftances, will be feen before we have
done.
I
> Church of England vindicated, p. 19,
* Cafe of Subfcription, p. 20.
(7)
I OBSERVED, that in common fpeech, zw-
poftng fubfcription to articles of faith^ fignifies a
necejjity laid upon men to profefs their belief of
thefe articles, whether they really believe them, or
not, againft their judgment and their confcience ;
that the Old PFbig had fo reprefented the impofi-
tion of fubfcription to be ; and therefore had mif-
reprefented the cafe : For, that the Church of Eng-
land does 7tot lay any neceffity upon men to profefs
their belief of the articles, whether they really be-
lieve them or not, againft their judgment and their
confcience •, and that, therefore, to reprefent our
Church Governors as impoftng kMcvx^iion in this
fenfe, was abiifing them, 2ind putting a trick upon
the reader K — The truth is no more than this, ex-
planatory articles are propofed to the candidates
for the office of Public Teachers ; not, that they
may fubfcribe whether they believe them or not^ but,
that they may difcover, by fiihfcribing or not fub-
fcribing^ whether they do^ cr do not believe them. — -
.This is nothing more than a tefl of the qualifica-
tions of fuch candidates ; and the very nature of
a teft is, not to i7npo/e opinions upon any man, but
to difcover what their opinions are \ not to lay any
force upon their private judgment^ but only to
bring their private judgment /<? /f^/:?/"^, as necef-
fary to be difcovered, before it can be knov/n whe-
ther they are qualified for the oiHces of Fiiblic
^eachers-i for which they offer themfelves •, But
they are left at liberty to fubfcribe or not to fub-
fcribe, to think and believe as they pleafe, to en-
joy their private judgment without any cenfure or
inconvenience \ except That of not being admitted
to the office of the miniftry •, which being an of-
fice
' Vid. Church o^ England vind. p. 19 z\.
^ Vid. Stebbing's rational Enquiry, c. 2. or Defence of the
firft head of the Report of the Committee, ^c. Part 2. Seel. 2.
C IV.
( 8 )
fice of public teaching, to demand admifiion to fuch
office, without the qualifications which they, who
are to judge of them, think necejfary \ is demand-
ing viore than a right of private judgment, more
than chriftian liberty requires, or has any claim to ;
it i'S to demand and claim a right, publicly to dif-
feminate and propagate by authority fuch private
judgment, and opinions *, tho' they (hould be oppo-
fite and contrary to the judgrnent and opinions of
that very fociety, into which they defire to be ad-
mitted as Public teachers -, a demand this, which
carries greater impofition in it, than any complained
of.
This is a true (late of the cafe. Let us now
fee what Mr. Chandler has to offer ; who fpends a
whole chapter, to prove that ivipofition, in the bad
fenfe of the word, is pradifed in this cafe, by the
King, the Church, and the whole Legifiature^, —
We fhall fee how he fupports this high charge.—
One would almoft be tempted to imagine, that
Mr. Chandler and the Old Whig were one and the
fame -, fince he is not contented to vindicate the
Old IVhig^s general principles againft fubfcription ;
but undertakes alfo to maintain and defend that
writer's particular affertions, though evidently as
void of truth, as they are of fupport.* He af-
firms roundly, and in ftronger terms than even the
Old Whig had done, that the Church of England
*' doth lay a neceffity upon men to fuhjcribe, and
*' folemnly profefs their belief of thefe articles, vjhe-
*•' ther they really believe them or not°."— —
How does he lupport this aflertion ? Why,
*'• i. e, (fays he) the Church demands the fubfcrip-
" tion from All who would enter into her minijlry,
*•' and without it excludes them p." — Really, if
this
" Cafe of Subfcription, p. zz, 23. * Ibid. p. 24.
P Ibid. p. 24.
(9 )
this be the cafe, that this is to pafs for rcafonlng
and argument^ I mud e'en go back to the Univer-
fity, and Jearn my logic over ^again. For, are
thefe two Things the fame ? — " To demand fub-
" fcription or exclude from the miniftry" — and
— ■'' To lay a fieceJfUy upon men to profefs their
" belief of thefe Articles, ivhether they believe
*' them or not ?'^ Are they not at liberty, whe-
ther they willy or zvill not profefs their belief of
them ? Mr. Chandler knows they are. How
then can he, with any regard to truth, aficrc (as
he does) that there is fimply a neceffity laid upon
them, lo -profefs their belief of thtm, whether ihty
really believe them or not ? Does the alternative
of not being admitted to the miniftry upon their
not profelTing to believe them, prove that they are
obliged to profefs their belief of them ? No ; it
fhews the direct contrary, by pointing out the cafe,
upon which only fuch profefTion is required-, and
That only on fuppofition 2\{o, that they, really do
believe them. — The quseftion to be tried under this
head is, not whether this alternative be a hard-
Ihip •, But whether That proves, that thereby a
necefpUy is laid upon them, to profefs their belief in
the articles, whether they believe them or not \ For
this is what Mr. Chandler has ventured to affirm ;
But the reader fees, that the explanation by which
he endeavours to fupport it, plainly fhews that he
has aflferted, what he cannot make good.
Mr. Chandler was fenfible, that in order to prove
the method (for of That only we are now difputing)
in which the Church of England requires fubfcrip-
tion, to be impofing fubfcription, in any bad fenfe of
the word -, it was mcumbent upon him to prove,
that it was i?npoftng, or inforcing an obligation, 2.ftm'^
pie obligation, to fiibfcribe ; and therefore he would
reprefent the cafe, as if they were obliged, as an
abfolute^ fimple, indifpenfable ^^/(y, to profefs their
C belief
( 10 )
belief o^ the articles, whether they really believe
them or w^/ : Whereas, Avhen he comes to ex-
plain, it appears that this profefllon is not required,
but only upon fuppofition that they do believe
them ; which is plain from the profeffion being
exprefsly required to be ex atrnno ; and upon condi-
tion only^ that they demand admijfion to the office of
Public 'Teachers ; For the end and deftgn of re-
quiring fuch profefTion, is only that they may not
be fo admitted, unlefs they really do believe them ;
and when once the demand of admiffion to that
office ceafes, the requiring fuch profeffion ceafes,
and they are left in quiet to enjoy their private opi-
nions.
But he will try at it again, though we fhall
find that he is forced at lad to fpeak the truth,
and fhew it to be a vain attempt. — He fays, that
*' the ecclejiajiical and civil law doth enforce, by
" v^ery great and fevere penalties, fubfcription to
*' the articles, and declaration of affent to the
*' truth of them : And therefore doth tl;us far
either oblige men to believe them, in contradi^ion
to their reafon and judgment^ or to profefs their be-
lief o^ them in the mod folemn manner, whether
they believe or dijhelieve them. The thing re-
*' quired by law is precifely fubfcription. a " What
does he mean by thus far ? If there be any condi-
tions^ or fiippofttionsy which he has not here men-
tioned ; then the thing required ^ /^-ze; is not pre-
cifely fubfcription. If there be 7io fuppofitions or
conditions in requiring fubfcription ; then he might
have faid, and Ihould have faid, that the ecclefiafiical
and civil law doth, not thus far, but abfok tely and /im-
ply rtquivG fuch fubfcription*, and then, and then
only, would it be requiring^r^^f/^/y fubfcription.
To
^ Cafe of Subfcription, p. 25.
( II )
To fay therefore, that the Church of England
requires -precifely fubfcription ; and yet, in
the fame breath, that it requires it only thus
far ; is an inconfijlent account^ and implies^ that
there h fometbing farther in the cafe ot fubfcription,
which he has not yet mentioned •, and fo indeed
there is j and it is fomething too that .will fhew it
not to be precifely fubfcription. — This is what I de-
ny it to be, and Mr. Chandler himfelf fliall deny
it prefently. — '' The thing, fays he, required by
*' law is precifely fubfcription and declaration of
" afientto them. If they believe them, well ; if
" not, the language of the law is, fay that you do
" atleafl^ and fuh [crib e to- it^" — If This indeed
were all, it would be requiring precifely fubfcrip-
tion •, But the end of the fentence undoes all again
— " or elfe never enter into the miniftry of the
*' Church'," bur (he fliould have faid) enjoy
your private judgment unmolefted, for the Church
requires no fubfcription from you. — But now what
Is become of his precifely P — of precifely obliging
men to believe^ in contradiftion to their reafon and
judgment ^c? — This, you fee, was the fecret
of his thus far ; which he had been endeavouring
to keep out of the reader's fight for above a dozen
Jines together, and was afraid to \(tt him into it
*till the laft line of the paragraph, becaufe he was
confcious it would ruin all he had been labouring
at before. And will Mr. Chandler undertake to
maintain, what he has here fo unguardedly ven-
tured to aflert ? viz. that if the perfon, to v/honi
the articles are offered, does 72ot believe them ; yet
ftill " the language of the law is, fay at leafi that
you do ^ and fubfcribe ? — Does not the law, on the
contrary, fuppofe and expeB^ that he does believe
before he fubfcribes, and require him not to fub-
C 2 fcribe,
- Cafe of Subfcrlptionj P- 2>- ' I^^icl-
( 12 )
fcrlbe, unlefs he does believe ? — Is not the end and
defign of this left to prevent his being admitted to
the office of a Public Teacher, if he does not- be-
lieve the articles ? and is it not therefore offered
only to difcover whether he does^ or does not •, upon
fuppofition and in expectation^ that he neither ought
to, nor zvill fubfcribe, unlefs he really does believe
them ? — To reprefent the law therefore, as not
concerning itfelf^ in requiring fubfcription, whether
the perfon believes the articles or not \ that, " if he
" believes them, well ; if not, that the language of
*' the law is, fay at lead that you do, and fub-
*' fcribe ;" i, e, that the language of the law is^ be
at lead a knave and a hypocrite — This I fhall only
fay (though 1 might be juflified in faying a great
deal more) fhev/s how far prejudice will hurry a
» man ! — Could Mr. Chandler poffibly be ignorant
here ? muft he not kncw^ that to fuppofe the law^
in requiring fubfcription, is unconcerned in regard
to iht faith of the fubfcriber ; or, if he does not be-
lieve, bids him at leaft fay he does, and fubfcribe ;
' muft not Mr. Chandler know, that this is fuppofing
the law intended to frufi rate iCs own end, in offer-
ing the ieji, viz. to difcover the real faith of the
perfon to whom it is offered ? which is fuch an ab-
surdity, as even Mr. Chandler himfelf could not
fuppofe. He will do well to confider, how
he can fo folemnly thank God, that he has no
intention to deceive any perfon living.' 1 mufl
here infift, that this is direElly calculated to de-
ceive : and, if he be not guilty of the intention, he
is guilty of the fa^, which is all that I am con-
cerned in — whatever Mr. Chandler may be •, and
I here return him the complement, o^ leaving hifn
to his private mediialiom *.
'Tis
< Ibid, p, 155.
( 13 )
'Tis in the fame flrain that he acquaints us
what it is, that " he calls impofing the articles."
Men " are laid (he fays) ^3/ law under an ahfolute
necejfity to declare publickly and folemnly their
^^/z>/ of them, 2,xA forced to fubfcribe them,
with a declaration that 'tis willingly and ex am-
mo^ under very fevere penalties j thofe of ex-
clufion from the minillry "." It would not be
eafy for an ordinary Genius, to put together fo
much contradidtion in the compafs of five lines :
But Mr. Chandler can do any thing. — He tells
you, that you are under an ahfolute necejfity of fub-
fcribing — and pray what is this ahfolute Neceffity?
Why, an ahfolute neceffity, of fubfcribing or not
being admitted to the office of the miniftry, /. e.
an ahfolute necejfity of fubfcribing, or not fubfcribing j
an ahfolute neceffity of a conditional Suhfcription •, an
ahfolute neceffity impofed upon you of doing — what?
why, what you like heft ; what you may either doy
or let it alone — And thus fubfcription is moft won-
derfully proved to be an impofition,
I N the next place he tells you, that you are
forced to fubfcribe j and yet he owns, that it is
expedled to be done willingly and ex anitno — Sd
that the Church of England again, forces a man
to do — ^no more than he is heartily willing to do ;
and thus again is guilty of impofttion — And if the
Church of England was to ufe the fame force to
make Mr. Chandler a Bifhop ; fhe would, J fup-
pofe, impofe it upon him •, and therefore, if any
fuch impofition fhould ever be attempted, we may
expedl to hear of a nolo-epifcopari in good earnefl.
B u T if you do not fubfcribe (fays Mr. Chand-
ler) you are not only excluded from the miniftry y
but " from all the advantages and emoluments at-
'' tending it.'"' — I thought indeed where the
impofition lay. But yet Mr. Chandler will not be
able
" Ibid. p. 25. .* Cafe of Subfcription, p. 25.
( 14 )
able to prove a jot more of impofitmt In it, than
there was before ^— We are talking of an impofi-
tion indeed ; but an impofition upon what ?-
Is it not of an impofition upon confcience ? Has
not this been the great, and chief plea of the
Dijfenters *, at lead the only one that is decent for
them fo itrenuoufly to infiil upon ? — But Mr.
Chandler fpeaks our, and the true reafon why
it is called an impofition is, it feems at laft, becaufe
you muft either fubfcribe, or lofe the Church- Pre-
ferments.— But what have thefe to do in the quae-
ftion ? — Do Mr. Chandler and. his Fellow-laboii-
rers think themfelvcs obliged in confcience to be
Arcbhifbops^ and to procure for themfelves emolu-
ments and Church-Preferments? — 1 muft infift
upon it, that thefe things are foreign to the point
in quceftion— He may call it an inconvenience^ or a
misfortune^ that thefe emoluments and preferments
are not to be obtained by them confident with
their confcience ; But I can find out no impofition
here. Church- Preferments and emoluments^ are
what neither Mr. Chandler nor I have any right
or claim to \ though 'tis not unlikely but in the
end he may chance to get more of them. They
are only accidental appendages to the minifbry, and
entirely extrinftc znd foreign. They are annexed
to it only by the free will of the Eftahlijhment ;
and furely they may be annexed to it upon their
ovjn terms and conditions. Therefore, thefe pre-
ferments and emoluments, not being things which
men are obliged in confcience to obtain \ and there
being no right or claim to them but under fuch
conditions as the Eftablidiment had a right of an-
nexing to them \ fuch conditions can never be pro-
perly called impofetions^-^To fay that Church- Pre-
ferments and emoluments are the common rights^
or the natural rights of Chriftians, is begging the
quseftion i and, if Mr. Chandler goes upon this
foun-
( '5 )
foundation, I mufl call upon him to prove it ;
'ull he has done which, I am at liberty to aflerr,
that no man has any right whatfoever to thefe
emoluments in any Church, unlefs qualified by fuh-
mitting to the terms upon which that Church, and
the Lcgiflature, have annexed them, and had a right
to annex them, to the office of Public k Teachers.
Whatever may be faid of a right merely to
be admitted as a Public teacher (which is not the
quasftion in this place) certainly, the emoluments
which the Eftablifhment has annex'd to that office,
no man can have a natural right to, but upon
their terms ; and therefore, to call it an impojition^
that the Eftablifhment will not confer thofe emo-
luments upon any itrms thefe gentletnen ^plcafe, is a
demand as bold as it is unreafonable.
But to return to Mr. Chandler's precife Sub-
fcription. He is obliged at laft to confefs the truth.
— • " 'Tis true, fays he," ('T/j true indeed, but 'tis
hard to come out) " if they who offer themfelves
for admiffion into the Church, as Publick Teach-
ers, or who being Publick Teachers woukl ac-
cept of fome new preferment in it, do not be-
lieve the articles, they are ftill at liberty to let
it alone. They are not obliged to believe^ or a^
otherwife than as their conjcience direds them,
^cr ^ — Is it fo ? Why then did he fiy that
the thing required was precijely fubfcription ? and
that the Church of England obliges men to believe
the Articles^ in contradiolion to their reafon and judg-
ment^ and enforces them to profefs their belief of them^
whether they believe or disbelieve them? — " And
" fo it feems (fays he) there is no impofition in
*' this cafe, becaufe you are left to your liberty^
*' either to believe and fubfcrib^, and enjoy the
" emoluments of the Church, or not to believe
'' Cafe of Subfcription, p. 25, a6.
( i6 )
*' and fubfcribe." — undoubtedly none: But he
adds, " and thereby be rendered incapable of
*' thofe emoluments'^ — Aye, there is the impo-
fitlon — But, as men are flill left toadb as their judg-
ment and confcience dire^ them, there is no impo-
fition upon confcience y no impofition upon Chriftian
liberty ', which has been the great pretence to lead up
the cry with,againft fabfcription. The acknowledg-
ment, however, thcLtChurch-Preferments SLnd emo-
lu??ientSy are not what thefe gendemen have no
views or defigns upon, in raifmg this difturbance
about fubfcription, is ingenuous, and we are ob-
liged to Mr. Chandler for it ; and it may ferve
to open the eyes of others, who may hitherto have
been deceived, under a notion that confcience only
is the Motive and Plea, upon which iht great
outcry has been raifed again ft the Church of Eng-
land.
Let us look back a little upon this gentleman's
reafoning, and apply it to the cafe o{ State-oaths ;
and try if that will not fhew him the abfurdity
of it.
The la\ji) requires, that before any man can
enjoy any places of power or truft^ any State- emo-
luments and preferments^ he muft take the ahjura-
tion-oath. Now, tho* Mr. Chandler and I, can
very fafely take this oath^ yet there are many who
cannot \ and may they not, with equal truth,
argue as Mr. Chandler does •, that this is impofing
an oath upon them, and enforcing a declaration of
unfeigned afient to the truth of this oath -, and,
.either obliging men to believe^ in contradiction to
their judg7nent and confcience ; or to profefs their be-
lief m the moft folemn manner, whether they be-
lieve or disbelieve ? The thing required by law, is
precifely the oath, and declaration of alien t to the
dodrine
- Ibid. p. 26.
(17 )
do£lrine cf it. If they believe //, well j 7/ not^
the language of the law is, fay that you do at leaft ;
or elfe never expecfl any Jl ate- emoluments or prefer-
ments -, or depart out of them into beggary and
jails. 'Tis true, if they who offer themfelves for
admifTion into State- offices, do not believe the do^
<^rine of the abjuration- oath ^ they ^refill at liber-
ty to let it alone \ they are not obliged to believe., or
^61 otherwifc than as their confcience direcls them ;
that is, they may refute to do what the law re-
quires them ; and fo bring themfelves under the
incapacities and penalties that the law ordains, in
cafe of non-compliance. Candidly jaid^ This !
andfo^ it feems^ there is no impcfition in this cafe ; be-
caufe you are left to your liberty, either to believe
and fubfcribe, and enjoy the emoluments of the
State •, or not to believe and fubfcribe, and thereby
be rendered incapable of thofe emoluments ; and,
as the cafe may happen, to ftarve or go to jaih.-^
This is Mr. Cbandler*s ^^2iy of reafoning. I have
ufed his own words, only applying them to State-
oaths, in (lead oi fubfcription to explanatory articles %
and if it be good againft the one, I will undertake
to prove it eaually fo againft the other.
But- will Mr. Chandler fay, that what the State
here requires, is precifely the oath, and obliging mea
to profefs their belief in it, whether they really be-
heve it or not ? and yet there is the very fame rea-
fon to fay it of the oath, that there is to fay it of
fubfcription : But the truth is, there is no reafon
to fay it of either \ both of them being required
only upon fuppofition of entering into offices of truft^
and receiving the emoluments annexed to them — '
Neither of them therefore are precifely required \
but, in both cafes, men ^tq left at liberty to tnpy ,
tlKir private judgment y without ^ny impojfition upon
D tjiemj
*■ Fi4' Cafe pf Subfcription, p- 2S1 ?§•
( i8 )
them, either of the oath in one cafe, or of fuh-
fcription in the other.
Again — Will Mr. Chandler {-diy^ that the 5/^/<?
IS guilty of an hnpofition^ becaufe it does not permit
men to enjoy its puUic offices and places of truft^
with the emolu7ne}its attending them, bat upon
compliance with the terms the State has injoined ?
And yet he mull fay ^his, if he will (land by his
reafoning in regard to fuhfcription. But the truth
is as before •, it is an impoiitioii in neither cafe — •
The diftribution of thefe emoluirents, depending
in boih cafes upon ih^ free will o^ i\\^ Legiflaturey
it has undoubredly a rigiir to annex them in fuch
form and meafure, and upon fuch terms and con-
ditions, as appear to be tor the public good and
benefit of each Body^ the Church and the State,
I VERY well know what will be faid to all this,
viz* that the State has authority to require ftate-
oatbs \ But has not auihoi i y to ix quire fuhfcription
to explanatory articles ; that it has a right to di-
flribute its efnohiments upon condition only o^ fuch
oaths ', But has no right lo wichold them upon
account of non- fuhfcription^ i. e. the State and the
Church fnall have authority, zvhere thefe gentlemen
fleafe ; and where they do not pleaff-, neither of
them ihall have any. But what ! Hath not the
State an equal right to wiihold its rewards and
emoluments^ or to give them under its own terras^
in one cafe as well as the other ? — ■ Iniernal quali-
■ fications and capacities, natural rights, ^c. have
nothing to do here, nor give any claim^ exclufive
of the external terms^ more in one cafe than in
another. — Where then is the difference } Will
Mr. Chandler undertake to prove, that any man
has more natural 7'ight or claijn to the emoluments
of a Bifhoprick, than he has to thofe of an Excife-
man, but upon the terms of the Legiflature ? and
yet, he may at the fame time be equally qualified
for
( 19 )
for both. -^Th.t witholding emoluments znA prefer-
ments therefore, ic is evident Mr. Chandler may as
weJI coinpi'ain againll in one cafe, as the other ;
nor will all his art be able to (hew anv difference.
As to che other parr oT the anfwer, concerning the
Authority ,of requiring Subfcripion to explanatory
ariicles ; That will be the proper point lo be exa-
mined UHvler the next head. In the mean time,
I ma;* beg leave to have a little regard to order ^
and diftir^cliono^ qu^eftions.
' The quseftion, m this place ^ between Mr. Chand-
ler and me is, not v/heiher the Legiflarure hath
au hority to require fubfciipdon to exilanatory ar-
tiJes. as explanatory ; or any fublcripnon to any
articles at all ; That (as I obferved) is the bufinels
of ihe next inquiry : But the qusedion to which,
the debate is here confined, is, whether the me-^
thod or manner (for of That only we are now
fp^aking) in which fubfcription is required, be
properly, and in the bad fenfe of the word, an
jmrojition. For this is what I denied, and what
the Old IVhiz and Mr. Chandler affert. This is
what the latter has here attempted to prove ;
First, by afHrming, that what is required is
preci'}ly fubfcription •, and that an obligdtion is
laid upon men to profefs their belief of the articles
(be they, or be they not explanatory) whether they;
really believe them or not., againft their judgment
and their confcience. This he has failed in the
proof of; ic appearing, that fubfcription is not
what is precifely required, but required only upon
fuppnfttion., and as a condition only., of being admit-
ted to the ojfice of Public Teachers., merely as a
tefi of their qualification \ required only upon a de-
mand of being admitted to that office, ceafing with
that demand., and always leaving men at liberty
to fubfcribe or not fubfcribe, and to enjoy unmo-
lefted their right of private judgment. And here
D 2 the
( 20 ) .
fche reader Is defired to obferve, that Mr. Chandler ^
allows my definition of impofition, in this cafe, to
be right, viz. a neceflity laid upon men to pro-
fefs their belief of the articles, whether they real-
ly believe them or not, againft their judgment
and their confcience : For his argument procedes
upon it •, and he endeavours to prove the requiring
fubfcription to be an impofition, on this account,
that what the law requires is precifely fubfcription ;
and that it lays a neceflity upon men to fubfcribe^
and folemnly profels their belief of the articles,
whether they really believe them or not ; that the*
they do not believe, yet the language of the law
ftill is, fay you do at leaft^ and fubfcribe And
thereiore, fince he has failed in proving the truth
of thefe allertions, which was what he undertook
to prove, as necefTary tojuftify the Calling it an
impofuion in a bad fenfe, and in the fenfe I de-
nied it fo to be •■> he has failed in proving againft
ine, and my charge of calumny (lands unanfwered.
Secondly, he has attempted to prove it an
i;hpo/tlioni by affirming it to be fuch on account
of its excluding men from the enjoyment of
Church- Preferments and emoluments : But this alfo
he has failed in proving -, as it appears that Church
Preferments and emoluments are what none are
in confcience obliged to enjoy , and to which, being
mere exirinjtc appendages to the office, and an^
nex*d to it by the free will of the Legiflatur^^
none can have any right or claim^ but under the
terms which the Legiflature has appointed •, and
confequently, can have no reafon to complain of
any impofition^ if they are not admitted to enjoy
them upon what terms they themfelves pleafe,
Mr. Chandler \^^\t^{t^ to talk o{ fever e penal-
ties^ imprifonments and jails *>.■■ But, left the
readgc
► Gafe of SubfcHption, p. 25, 26.
( 21 ) /
reader jfliould here again be iieceived (tho* Mr.
Chandler^ perhaps, may here again thank God that
he had no llicii iriiention) and look upon the Church
of England as an Inquifilion^ and thus perfecuting
men lor non-compliance with fubfcription, or tor not
J^yof effing their belief of the articles whether they
believe them or not j as many an unwary reader
may be ape to do, from Mr. Chandlerh reprefen-
tation — to prevent this, the reader is to know,
that thefe fevere penalties are not in the lead in*
Curred, by any refujal to fuhfcrihe the articles ; but
only by exercifmg the office of Public Teachers in
the Church, without having given this tejl of their*
qualification ; And this, not on account of their
not believing as the Church believes ; their faith,
their opinions, , their private judgment are no way
concerned in, or affehed by them j but, for pre-
fuming to take upon them the public office of
teachings 2Xid propagating what do^rines theypleafe^
in defiance of the authority of Church and State, in
contempt of the law, without any regard to the
qualifitation and terms prefcribed thereby. A laWy
without fufficient fan&ions to fupport it, is the
fame in effedl as no law ♦, and if the Legiflature
has a power to prefcribe any terms at all , it mull
have authority alfo to enforce and fupport that law
by fulHcient fan^ions, by pains and penalties ;
which, in the prefent cafe, are not infiifled for
mn- fubfcription y or for teaching or believing doc-
trines ^f^^rf;?/ from the dcEirines of the Church, on
that account, on account of their being fo different ;
but, for exercifing the office of teaching at all, in
contempt of the authority of the Legiflature. «—
And this will plainly appear to be the cafe, by
yecoUedting only, that thefe penalties of the law
would be equally incurred, by any perfon who
fliould prefume to exercife the office of a Public
i^mch^rin the Church, without having fubmitted to this
( 22 )
tej!:*, though he Ihould ieach no other do^rines^ and
believe 7io other doElrines^ than what the Church
herfelf teaches and believes.
All therefore that Mr. Chandler has faid in
fupporc o{ \\\\% Jlarider^ vented by the Old Whigy
and adopted by himfelf^ has not been fufficient to
prove the Legiflature guilty of any unwar-
rantable impofition^ in the 7nethod of requiring
fubfcription to the xxxix Articles *, and therefore
I ihali venture to repeat the charge of calumny and
mijreprefentation of jaH^ and leave them to get
clear of it, if they can. And here I might dif-
nnifs Mr. Chandler* % chaprer of impcfition^ truly fo
called. But as there is fomething v/hich he calls
me to account for, in cafe of fuhjcription^ p. 149,
which may more properly be taken notice of in this
place ; I fhall therefore fpeak to it before 1 pro-
cede. — " It may be farther obferved, (fays he) as
" an infbance of the peculiar rgour of the difci-
pline of the eflabliPned Church, in exa6ling
fubfcriptions, that though the Author of the
Church of £;?^to/^ vindicated takes on him po-
*' fitively to affirm, that none but the Clergy are re-
*' quired to give this teft of their religious opinions^
*^ yet that the fa5i is againft him, and that he did
** not know, or hath wilfully concealed the truth.
" For All without exception that ase matriculated
*' into the Univerftty, are obliged, iffixteen years
" of age, to fubfcribe to the articles of faith and
*' religion, fe'r." — To which formidable charge,
I reply ; — that what I faid, p. 22. in regard to
the Clergy only being obliged to fubfcribe i I fuf-
ficiently explained^ P- 27. by my quotation from
Dr. Coneybeare^s Sermon: For, fpeak ing there,
profejfedly^ of the different obligations of Clergy and
Laity ; and having faid that th^ Laity were required
to profefs their belief of the fundamental articles of
our
(23)
our faith, in Baptifm, and in i\\t dally Offices o^ \\\^
Church ; I reftrain This, by ?iddmg— ordinarily
this is all. — To fay that ordinarily^ or co7?imonly^
or for the moft 'party this is all required ot the
Laity ; is fo far from concealing the truths that it is
allowing^ and fuppofing^ that this was not fo always^
ahfolutely^ and without exception ; and therefore did
not exclude the cuftom of the Univerfities, I had no
occafion to be fo particular in p. 22. nay nor even
in p. 27. fince, in both places, my only hufinefe
was to (hew, upon what account the Clergy were
peculiarly required to fubfcribe the articles, viz.
as being to exercife the ftanding office of Public
teachers (agreeable to the Title of my book,
which was, a vindication of the Church of England
in requiring fubfcription from the Clergy) and the
diftiriBion between them and the Laity^ was men-
tion'd, in p. 22, only incidentally ; and, in p. 27,
to fhew that more might reafonahly be required from
the Clergy as T'eachers^ than from Laymen merely as
fuch ; and that accordingly the Clergy were required
to fubfcribe the articles ^ while the Laity were re-
quired to profefs their belief of the fundamental
articles of our faith, in Baptifniy and the daily
Offices of the Church ; For it was there exprefsly
addedy that this latter was only the cafe ordinarily^
(which admits of exceptions) and, moreover, in
fuch cafes where the Laity are confidered merely as
Chrlftians. — Thefe were the reftri5fions which 1 ex-
prefsly added.— ^l^ therefore there be any cafes,
where the Laity are obliged to fubfcribe ^ but arc
not, in thofe cafes, confidered merely as Chrifllans 5
this will not be inconfiftent with any thing I have
feid.
Now this is the very cafe of the Univerfities ;
where, when Laymen are required to fubfcribe
ths artkksy they are not confidered merely as
Chrlftians
( 24 )
Chrifiians therein, but ^s,fomethln^ more^^^lt is well
known, by All who have had their education at our
Univerfities^ that Laymen perform feveral public
e^ercifes^ wherein matters may be treated of in-*
Confillent with the dodrines of the Church of Eng^f
land, and her articles — And therefore, in requir-
ing fubfcription from them, they are here not
confidered merely as Cbrijlians, but as Publk
Teachers \ as men who have, or may have an op*
portunity o{ dijjeminating herefy or fchifm, by their
le5fures and other f-.uhlic exercifes.
How then could Mr. Chandler aWow himfelf to
tell the world, that 1 affirmed pofitively, and ahfo-
lutely^ that none hut the Clergy were required to
fubfcribe ?— Was faying that the Laity were rot re-
quired ordinarily to fublcribe, or when confidered
merely as Chriftians — was this affirming pofitivelyy
and abjoluiely, that none hut the Clergy were re-
quired to fubfcribe, when I exprefsly, and in terms
admitted, and allowed of exception to the general
rule? Will Mr. Chandler defcend fo low, as to
vindicate himfelf in this mifreprejentation by fay-
ing, that thefe words were not in the particular page
he referred to ?— What ! are my arguments and
account of things to be reprefented by piece- meal ?
and not to be taken together, and in the whole ? Is
this praftice confident witn a candid inquiry, a
calm and impartial review, as he intitles his book ?
How would Mr. Chandler exclaim agai -fl: any of
his opponents, who fhould be catched at fuch trick-
ing^ or (to ufe his own language) fuch dice play-
ing in controverfy ? Was it candid, or impartial^
not to take notice, nor let the reader know, that I
had exprefsly added reftri5fions, and limitations to my
general aflertion ^ Was it a calm review, not to
view, or look forward to a very few pages, where
thefe reftri5iions would have {tared him in the
face ? •*
But
( 25 )
But txhis is not all I have to fay. For when,
in the page he refers to, I faid that none hut the
Clergy wtre required to fubfcribe ; what obligation
'was I Tpeaking of? not of 2iuy private injuncliotis^
not of any flatutes or by-laws of any private Bodies^
or Corporations ; But Jolely of the exprefs obliga-
tion of the Statute of the lo^thof Eliz. and referred
to it at the bottom of the page, as explanatory of
the reafon why the Clergy^ exprefsly^ were thereby
required to fubfcribe, viz. as being to be admitted
to the /landing office of Public Teachers. In anfwer
to which, Mr. Cto^^/.?^ obferves, that not only
the Clergy, but the Laity are alfo required to fub-
fcribe— required by what f — why, by the ftatutes of
the Univerfuies *, and therefor e* — what ? — therefore
I either did not know, or wilfully concealed the truths
that the Laity were required to fubfcribe by they?^-
tutes of the Univerftties ? — why ?— Becaufe I was ob-
ferving upon the exprefs obligation only of the Statute
of ^een Elizabeth — This is a fort of reafoning, I
own J have not been ufed to — The reader fees, that
tho' 1 did add rejlri^ions as to the fa^, and cuftoin
upon the fiatute ; yet I had really;/^ neceffity to have
done it at all -, Becaufe my bufinefs was only to vin-
dicate the Legiflature, in requiring fubfcription from
the Clergy by the fiatute of Eliz. not any private
corporation, in requiring fubfcription from the Lai-
ty, by the ftatutes, and by-laws of the fociety.-^
Since Mr. Chandler could not but know thefe
things, it is his bufinefs to (hew caufe why fen-
tence fhould not pafs againft him, q{ wilfully con-
cealing the truth. But I fhall add, as I have this
call, that the Univerftties, I humbly conceive, in
this pradlice do nothing inconfiftent with, or con-
tradidlory to iht Statute of Eliz. but :id: upon the
grounds and reafons of it *, and, if not by the letter^
yet are juflified by the fpirit of it. The reafon why
the Statute requires fubfcription from the Clergy, is,
E becaufe
( 26)
becaufe they are Puhlic Teachers ; Therefore, when,
in any Society or Body- Corporate, Laymen become
Public 'Teachers as well as the Clergy (vhich is the
cafe in i\\<tUr.iverfities) ihQ fame reafcn of i\\t Statute
of Eliz. holds good, for requiring fubfcripuon from
the Laity in fuch cafes : And the only qua^ftion
will be, whether the Vniverfities have not, by their
Charter^ authority to injoin fubfcription in fuch
cafes, by their by-law: 2ind ftatutes ; provided it be
not inconfiftent withy or contrary to the laws of the
land •, much more, when they injoin nothing but
what is in conformity to the fpirit of thofe laws^
and founded in the reafons of them ; and farther,
nothing but what is confonant^ and in obedience to^
and in conjequence pf the King^s Declaration^ pre^
fixed to the articles^ as fupYeme Governor of the
Church in thefe Dominions ; whereby he -prohibits
any perfon in the Vniverfities^ from affixing any new
fenfe to them, or publicly difputing about them.—.
But this is a qua^ftion which concerns not me to in-
quire farther into •, having undertaken only to vin-
dicate the LegiflaturCj and Church of England y as
fuch, and fo far as they require fubfcription by
the Statute of Elizabeth.
•11.
I NOW procede to vindicate my argu-
ments from the Scripture- Evidence, which I pro-
duced in fupport of the authority of Church-Go-
vernors, in requiring fubfcription to explanatory
articles^ from thofe who are candidates for the of-
fice of Public Teachers.
This chapter, in Mr. Chandler's book, car-
ries abfurdity in the very face of it : For the.
Tttle he has given it, is " Subfcription to
*' unfcriptural articles of faith, not founded in
** fcripture*' — Strange indeed if it (hould ! — By
mfcriptural articles, he muft cither mean, articles
contain-
( 27 )
containing wifcriptural do^rines ; and then the Title
of his chapter is, fubfcription to unfcriptural doc^
irinesy not founded in Scripture ; and fo he has em-
ployed near fifty pages to prove, that two and ttvo
make four - Or, by unfcriptural articles, he
muft mean, articles not compofed in fcripture-
words : But did ever any man, before Mr. Cban-
dler, call every thing unfcriptural that is not in fcrip-
ture- words ? — If I Ihould tell him, that he preach-
es unfcriptural Sermons to his audience, becaufe the
greateft part of them (I fuppofe) are not exa(5lly
in fcripture-words ♦, I might juftly expe(5t he would
think my knowledge in the ufe of language, not to
be very extraordinary—But to come to the point.
The Principle I went upon was, that the Apo-
ftles had given directions, from whence this autho-
rity might be rationally deduced.
I. I ARGUED from xht general direBions which
we find in fcripture, to preferve the dodbrines of
Chridianity, fo far as in us lies, in their original
purity -, and to guard the Church of God from
being infecled by the contagion of error, and falfe
docftrines. I mentioned, in particular, that di-
redlion of St. Paul ; to mark them which caufe di-^
mfions and offences^ contrary to the do^rine which
we have learned^ and avoid them ^ ; and obferved
upon it, that, " fince here. All are ordered.
Clergy and Laity, to obferve, fearch, and in-
quire, in their feveral ftations, into the faith of
common Chriftians \ and to avoid fuch of them
who are found to \io\d.falfe do5frine\ therefore,
*• a fortiori^ the Governors of the Church are to take
*' care that none be admitted to the office of Pub-
lie Teachers^ who will teach and propagate fuch
dodlrine •, unlefs they, with whom all men are for-
bidden to ajfociate^ may neverthelefs be admitted
to the higheft offices and honours of the Church ^**
E 2 Mr.
® Rom. xvi, 17. < Church of f/?^/tfff^ vindicated, p. 36.
cc
<c
cc
( 28 )
Mr. Chandler here begins to (hew his dexterity
at reafoning. — " An ordinary man (fays he) would
'' be apt to conclude, that an advice equally given
*' to the Laity as the Clergy, equally flrongly
*' concluded both ^"— Now, before I go any far-
ther, I muft take the liberty of afking, of what
ufe, or to what end or purpofe this obfervation was
made ? — If the advice (to ufe Mr. Chandlerh lan-
guage) equally firongly concludes both Clergy and
Laity; then, ex concejfo^ it takes in xht Clergy^
and is an apoftolical advice to them to avoid, and
not admit fuch perfons, as are there defcribed, to
the office of Public Teachers ; which is fufficient
to my argument, whether it might be urged to the
Clergy a fortiori or not. This therefore is, at
bcft, but a mere trifling cavil, ferving to no one end
in the difpuie between us. But, trifling as it is^
left Mr. Ci?^;^J/^r's art of criticifm fhould be better
thought of than it deferves \ I muft beg leave to
fay, that his obfervation has this farther misfor-
tune, of not being true.-*-The advice to avoids
concludes with equal force both Clergy and Laity :
But then it is, when the avoiding is confidered
only in general^ and when Clergy and Laity are con-
fidered equally as Chriftians at large. Both Clergy
and Laity^ confldered equally as Chriftians at large^
are equally diredied to avoids in general^ thofe who
caufe divifions and offences contrary to the do5frine *,
not to aflbciate or communicate with them. Thus
far both Clergy and Laity, confidered equally aS
Chriftians at large, are equally mclMd^d inthe^^-
neral diredion : But then, fuch of the Clergy who
are Governors of the Church, having, 7noreover^
the office, power, or truft of admitting to, or re-
jecting from, the office of Public 'Teachers •, and this
being a cafe oi greater confequence and importancBy
th^n
* fafc of Suhfcription, p. 37.
( 29 )
tTiln merely ajjociating., or communicating with ;
it is furcly JLift to lay, that fuch perfons who are
to be avoided^ iri general^ or not ajjociated withy
are, a fortiori^ or with greater reafon^ to be prevent*
ed trom eruering into the office of Public Teachers ;
and coi.fequentiy, that if All, both Clergy and
Laity, conliJered as chrillians at large, are, by this
adviCe ot the Apoftle, diredbed to avoids \n gene-
raly or not to ajfociate wiih fuch perfons ; then
the Governors ot the Church, whofe office, piore-
over it is, to admit to, or rejedl from, the office cf
Public 'Teachers^ are, a fortiori^ dircdled by the
fame advice, to avoid them in a peculiar manner^
m i\i^\r particular capacity^ in that more important
cafe, by not admitting them to the office of Public
teachers — If a dire6tion were given to the people of
England^ in general, to avoids or not affijciate with
men of rebellious principles •, would it not be right
to conclude, that that part of the people, namely
the Governors or Legiflature, were, a fortiori^ not
to admit men of fuch principles to offices of power
and truft ? — No, fays Mr. Chandler ; an " ordi-
dinary man would conclude, that the direction ,
being equally given to the people as to the Go-
vernors or Legiflature, equally ftrongly conclu*
*' ded both'* — The reader v/ill excufe me endea-
vouring thus to explain a clear cafe-— He fees the
penetration of Mr. Chandler^ argumentative ge-
nius— The argument requires no Oedipus to fee the
force of it ; and whatever an ordinary man may
conclude, I am fare it mud be an ordinary, a
very ordinary reafontr^ who would conclude in the
manner Mr. Chandler does.
But to give fome colour to this criticifm, he
infinuates, bv an /. e. that the direAion to avoids
means exprefsly the fame as not to admits fuch per-
fons as are abovementioned, to be Public Teachers ;
and that the diredion therefore is given equally,
in
cc
( 30 )
in that one fenfe^ both to Clergy and Laity 5 and
fo, equally fir ongly includes both — Where he met
with this comment, I do not think it worth my
while to enquire— Ifj by not admitting them to b€
Teacbersy he means, not admitting them authori-
tatively to that office, by ordaining them to the mi-
niftry ♦, I deny that the direclion to avoid has any
fuch fenfe, when confidered as a diredlion to the
Laity ; and it will be incumbent upon him to
prove it — But if, by not admitting them to be Teach^
ers^ he means, avoiding to hear fuch Teachers ;
the direction to avoid them, will coincide with not
affbciating with them v and then, though equally
including^ in that fenfe, both Clergy and Laity ;
yet from thence we may argue a fortiori^ as ex-
plained above, to the Governors of the Church,
in regard to their not admitting them to the office
cf Public 'Teachers, So that Mr. Chandler obliges
me 10 fay, that he he:e fhews, either that he does
not uncierftand the advice^ or that he does not un-
dar^and 2in argument.
But he fays at laft, that he " will not difpute
** fo critical a point with me ^" Truly, unlefs
he had more to fay, he might as well not have
begun to difpute it at all -, and if he could have
faid more to the purpofe, 'tis pity the public
fhould have been deprived of it, by his leaving the
learned difquifition of fo critical a point, where
Butler did the flory of his fiddle and bear The
point indeed is not a critical, but a very plain one;
and would have remained fo, if Mr. Chandler
would have let it alone •, though he is miftaken if
he imagines that confufmg is criticiftng ; unlefs, as
Midas had a power of turning every thing he
touched into gold, Mr. Chandler has a power of
turning every thing he touches into a criiicifm.
As
*C4fcof Subfcript. p. 37.
ii
<€
<c
( 30 -
As to the condition^ upon which he fl\ys he w/Z?
«^/ difpute this point with me, 'i;/2;. *' if I will allow
him one thing, which he mufl: infift on : which
is, that if Church Governors are obliged by
this command, d fortiori^ not to admit fuch
perfons as public minifters, the I.aity arc
obliged, by virtue of the fame command^
a fortiori^ for their own fake, to avoid them
if they fhoulds"* This I allow him very
readily •, and when I have done, fhall only ob-
ierve, that it is nothing to any one purpofe of the
prefent debate, and fo I leave him to the enjoy-
ment of it— And thus you fee at lad the hnpor-
tance of this obfervation of Mr. Chandler's ; which
he is fo confcious of, that he is willing to part
with it upon terms, which are not of the leaft fer-
vice to him, i and thereby juftifies me in calling ic
at the end, what I called it at the beginning, a
?nere trifling cavil.
But The Querie I offered upon this apoftoli-
cal direftion, which Mr. Chandler allows (as t
obferved before) to include the cafe of admitting
candidates into the miniftry, was this. — '* If the
*' Governors of the Church are wo^«;^, to fear ch^
and inquire, whether they, who offer themfelves
for the offices of Public Teachers, are fuch
as caufe, or are likely to caufe divifions and
offences, contrary to the dodlrine which they
''' have learned ; and if, in order to diftover thisy
they muft inquire into ihtix faith and religion ;
I would willingly be told, how they can per-
form this whole matter better, than by requi-
ring, before admiffion, a public declaration of
their faith and religion, drawn up by proper
authority /or that purpofe \ " — This was the
quaeffiorr
• Cafe of Subfcription, p. 37.
^ Church Qf England vind- p. gTr
{ 32 )
qunsftlon I aiked the Old Whig^ for whom Mr.
Chandler " willingly anfwen^ that Church Go-
vernors are to confider, obfcrve, fearch and in-
quire into ihe faith and rrligion ot the candi-
dates for the m niftry, only by a ferious and fo-
lemn inquiry^ a httlur they do or do not aheady
receive and confent to the whole fome words of
Chrift^ and the form of dcdl.ine we have re-
ceived from the Apoflles \ and that this is a
much better way of their performing this whole
matter^ than it they were to confider, ^c. whe-
ther they do or do not confer. t, or will or refufe
to give a publick declaration of their afifent to
certain other articles, conceiye-.l in other words
than thofe of Chrift and his ApoRles, and which
articles are of no validity, authority, or worth,
any otherwife than as thcry agree with thefe
words, and can be made appear to contain the
fenfe of them * ".
What Mr, Chandler here maintains is, that
the examination ought to be made only by a feri-
ous and folemn inquiry^ and that the confent requi-
red ought not to be to any other words than thofe
of Chrift and his Apoftles. /. e. to fcripture words
cnly^ in oppofition to explanatory articles.
As to the examination being made only by a fe-
rious and folemn inquiry, inftead of requiring y^^-
fcription — This does not afft-dt the merits of the
main point in debate *, which does rot turn upon
the quasftion, v/hether the declaration of offent
fhould be made by the particular form o{ fubfcrip-
tion, or not •, But whether Church Governors have
authority to rej^dt from the office of public Teach-
ers, thofe who cannot declare or make knownj/^^/>
affent to fuch explanatory doSfrines, ^s they, who are
thus intruded with the power of ordination, judge
to
» Cafe of Subfcription, p. 38.
( 33 )
to be the true Scripture-dodlrines — This is the
grand quseftion. — As to the point, v/hether this
afient (hoald be thus made known, or declared,
by fuhfcription ; That is only a qusftion as to
form, Sublcription, on many accounts, may be
efteemed by the Church of England to be the beft
form of doing it •, as (among other reafons) re-^
maining a vifiblefVanding evidence, that the perfon
fo fubfcribing, did declare fuch affent at that
time •, and as a record^ in juftification of thofe who
ordained him : But, whether it be done by fuh-
fcripion^ or only hy a jolemn ferious inquiry^ ic
comes to the fame thing with anhoneft man, as to
any fuppofed hard/hip or t?npfttion laid upon him
thereby : For I fhall venture to repeat, with Mr,
Chandler's leave, that *' examination by inter-
*' rogatories is, with every honefh man, equiva-
" lent to lubfcription ^ ". Any man, who will
honeftly anfwer a quasftion, and fairly undergo a
folemn and ferious inquiry into his faith and religion,
by interrogatories ; will not fcruple, in this cafe,
to fuhfcrihe fuch his declaration of faith and reli-
gion. And there muft lie a fhrewd fufpicion,
tiiat he who would do the one, and yet refufe the
other, had fome by-ends to ferve, fome fecret re-
ferves, fome private fcheme to carry on, incon-
fiftent with fmcerity and truth.
A LEARNED and judicious foreigner obferves,
that " he who fincerely fuhfcrihe sio a creed" (and
the fame holds good with regard to explanatory
articles) *' upon a perfuafion that it contains no-
*' thing but what is agreeable to Scripture, would
*^ not Icruple, if it were required of him, to con-
'' firm the fame even by an oath?^ This, he is
fenfible, " would difpleafe fome people. " But
(fays he) I do not fee nevertheiefs" (and yet
F he
^ Church of f;7^/<a;7^ vindicated, 04?.
(34)'
he could fee quite as far as Mr. Chandler) " what
*' fliould hinder any man from confirming with
*' an oath, ^at to he his opinion, which he pro-
" felTes/? to he. But if we are in any douht^ then
*' indeed we ought juftly to refute the oath-^ but
*' then neither would it be lawful for us even to
*' fubfcrihe ^ '\ And this is indeed no more than
what is agreeable to honefty and fair dealing ; and
the like reafoning will hold good between pro-
fejjing do6innQs, and fuhfcrihwg them. " Honeft
" men (as I formerly obferved) if they do not
" helieve the doctrines laid down in explanatory
*' articles, would no more profefs^ than fuhfcrihe
*^' them *, fmce it is as great a crime to profefs
*' what we do not helieve ^ as to fuhfcrihe it. And
" if they do helieve the dodtrines to be true, and
*' fuch as they would profefs^ they would for the
" fame reafon not fcruple toyi/^y?W^f them too.'*
And therefore what I then faid, I fee no reafon
why I fhould not in general fay again, that " the
" pleadings againft fubfcriptton [while a ferious
*' folemn profejfton is allowed] feem to me not to
*' procede from fincerity^ but from the cunning
" craft of men who lie in wait to deceive. They
" are calculated for thofe only, who are difhonefi:
" enough to profefs with their mouthy what they
" will
* Qui fincere fubfcribit, quia certus eft, nihil in fymbolicis
libris contineri, quod non cum fcriptura facra conveniat j is
quoquc refte hoc jurejurando, fi ab illo poftuletur, confirma-
bit ; quamquam non nefciam, quibufdam hoc difplicere. Sed,
non video, quid obftet, jurejurando confirmare, hanc mentem
noftram efle, quam profitemur ; femperque per Dei gratiam
fore, (cum veritatem Temper retinere noftri fit officii) modo
revera fit. Quod fi dubitemus ac haefitemus, num veritati
confentanea fint, quae in fymbolis docentur, aut omnino falfa
ea efle, credamus; turn quidem redle a jurejurando nos abfti-
nemus, fed turn quoque iis nee fubfcribere licet.— Buddei Ifa-
goge Hiftcrico-Theologica ad Theologiam univcrfam. Lib. 2.
C. 2. Seft. xv.— Vol. I. P-477* Lipfiac 1730.
{ 35 ) ■
*' will refufe to fet their hands to : The reafon of
*' which, in this cafe, can only be, that they re-
*' gard their reputation more than their confcience ;
*' They are willing enough to be di/Jjoneft^ but
*' not to appear fo upon record'''''''. — I do not by
any means charge Mr. Chandler with any fuch
finifter intentions. 1 fpeak only in regard to
fuch principles, I would not mifreprefent him.
He does not, in the palTage above cited, plead
for examination by a ferious and folemn inquiry^
exprefly in oppofition to fub/cription as fuch -, but
for fuch inquiry in Scripture-words, in oppofiiion
to fubfcription to explanatory articles ; and would, 1
fuppofe, be equally againfl d. ferious folemn inquiry^
if made by fuch articles : But then, whether, fup-
pofing the articles of examination really were in
Scripture-words, he would objed: to fubfcription as
fuch, does not exprefly appear. — However, if he
had no objedion to fubfcription as fuch, why
did he not fay fo ? and, when he was telling us
how he would have the examination made, why
did he take no notice o^ fubfcription ? Nay, why
did he fay it ought to be only by a ferious and
"folemn inquiry? For,as the word only is there pjaced,
it will not be eafy, fairly to make it relate to
any thing, but to ;i ferious and folemn inquiry, in
oppofition to fubfcription as fuch, — If Mr. Chandler
therefore does objedt to fubfcription as fuch, and
is neverthelefs for a ferious and folemn inquiry,
which requires, and fuppofes, a ferious and folemn
profeffion from the candidate ; thcfe principles,
whatever Mr. Chandler^ intention may be, juftly
merit the cenfure above given, which is proper
and pertinent. — If he has no objeftion to fubfcrip-
tion as fuch ', then there is an end of that part of
the debates and the quaeilioa to be tried (which
F 2 indeed
^ Church of Engiandymd^, p. 48.
( 36 )
indeed is the only quseftion wherein the nierits of
the caufe reft) is, whether Church- Governors, or
thofe who are intrufted with the power of ordain-
ing, and admitting perfons to the office of Public
Teachers, have authority to examine the candi-
dates as r.o their faith and religion (be it by fub-
fcription^ or only by a folemn and ferious inquiry^
requiring a folemn and ferious profefTion) by ex-
planalory articles , and whether it be neceffary to
make their afient to them, a teft of their qualifica-
tion for fuch office — or whether it be a fufficient
iefi of fuch qualification^ to have the inquiry and
profeffion made in Scripture-words only^ which is
what Mr. Chandler contends for.
He allows that there ought to be "an exami-
" ;z^//^;2 of thofe who are to be admitted into the
" miniftry, both as to thdv faith and morals '^ *\
Now, from this one principle will follow all
that we have occafion to prove. For, if the faith
of the candidate ought to be examined into by thofe
who are to admit them to, or reje6l them from,
the office of the miniftry •, the end and defign of
fuch examination muft be, to difcover whether the
candidate be fufficiently qualified for that office, in
point of his faith ; and in order to difcover this,
it muft be difcovered, as far as may be, whether
he holds the faith and real do^rines of holy Scri^
pture.'^ThQ quasftion then turns upon this ; whe-
ther fuch difcovery can pojfibly be made^ by requi-
ring an afTent only to Scripture-words^ as Mr. Chand-
ler contends *, or, whether an afTent to explanatory
articles^ or an explanatory profeffion of faiths be not
neceffary to that end. The latter of which 1 think
muft be affirmed by every one, who is not preju-
diced, or has no by-ends to ferve. For, fince
various, difTerent, inconfiftent interpretations and
com-
0 Cafe of Subfcription, p. 49.
(37)
comments, have rendered it impoflible to difcoijer^
in what Senfe any candidate underftands the wordi
of Scripture y or which o^ the different ^ndincon-
Jijient do^rines he holds -, when he exprejfes himfelf
only in the iuere words of Scripture -, it follows,
that (ince it is neceffary to know^ as far as may be,
whether the candidate holds the real do^rines of
Scripture^ in order to difcover whether he has the
qualification for a Public Teacher (the neceffity of
dif covering which, follows from the allowed neceffity
of exatnination) it is neceffary to that end, to know
in what fenfe he underftands the worch of Scripture'
ufed in the examination ; whicH immediately infers
the neceffity of an explanatory inquiry.
And fince they, who are to examine and difco-
ver ^^i?^/^^r the candidate be qualified or not, muft,
by fuppofition, be allowed to be the judges whe-
ther he he fo qualified or not ^ and fince this quali-
fication^ which they are thus to be judges of, is,
whether he holds the real do5frines of Scripture ; it
follows, that they muft be allowed to determine^ in
this cafe, what are^ and what are not^ the real doc-
trines of Scripture, — And thus, from it's being al-
lowed only, that there ought to be an exatnination
into the faith of thofe who are to be admitted into
the miniftry ; it follows, that fuch examination,
if made to any fufficient purpofe, muft be by an
explanatory inquiry.
If Mr. Chandler will fay, that they who are
to be judges whether the candidate holds the real
doctrines of Scripture, are not to be judges vjhat
are, and what are not, the real do6lrines of Scrip-
ture •, he will fay what is abfurd, and contradic-
tory to itfelf.
If he will fay, that it may he dif covered in what
fenfe the candidate underftands the words of Scrip-
ture^ which have been underftood in different
fenfes (and fo contain different dodrines) by ex-
amining
{ 38 )
amining only by the words of Scripture ; he will
be fo good to explain to us how this may be done ;
and which will be a difcovery, I will venture to
fay, more curious than ever Mr. Chandler has yet
made.
I F he fay, that It is not necejfary for the exa-
miners to know, in which of the various and diffe-
rent fenfes the candidate underftands the words of
fcripture ; this will fuperfede all examination^ pro-
perly fo called ; as it will be denying that an in-
quiry ought to be made, as far as may be, whe-
ther the candidate holds the real do^rines of Scrip-
ture, or not ; fmce this cannot be in any degree
known, while it is unknown what the dodlrines are^
which he does hold to be Scripture- dc5trine ; and
will center in this at laft, that the only examina-
tion ought to be (what is, properly, in this cafe,
no examination at all^ whether the candidate be-
lieves, in general, the words of Scripture to be the
word of God, It will fuperfede his own fcheme of
examining by the words of Scripture •, fincc nothing
more can be difcovered by zn affent to Scripture- words
only, than that the candidate aflents to thofe words
being the word of God ; for, as to any particular de-
terminate fenfe of thofe words, you are not, it
feems, to inquire ; or, if you do, he is not obliged
to fatisfy you, and that's as well.
To admit therefore, that there ought to be an
examination made, whether the candidates for the
office of Public Teachers hold the real doctrines of
fcripture ; and yet to deny that fuch examination
ought to be made by an explanatory inquiry, or de-
manding an explanatory profeffion and affent -, is ar-
guing, after all that has been, or can be urged in
defence of it, mod abfurdly and ridiculoufly ; and
indeed, whatever opinion thefe gentlemen, or their
friends, may have of it, it is really one of the
weakeft, and moft indefenfible topics that they
difplay
t 39 )
difplay upon.— If men fubfcribe only to Scripture
words i what do they fubfcribe to, as the cafe
ftands, but every man to his own private opinion^
however different and contradidory, under the
covert of Scripture ? And then, what ufe for any
examination at all ? The very offering themfelvcs
as candidates for the miniftry, will be a fufficienc
examination ; fince that alone fuppofes that they
believe the Scripture to be the word of God, and
will fubfcribe to the words of Scripture. As to
what they believe to be the finfe and meaning of
any part of Scripture ; That, excufe 'em, they
are not obliged to tell you ; and therefore, whe-
ther they be Arians, Socinians, SaheUians^
&c. they are to be admitted as Public Teach^
ers^ and to have thereby full licence, power and
authority, to diffeminate their own opinions,
though in oppofition, and contradiction to the a-
vowed dodlrines of that Church into which they
are to be admitted. — The Z)<?i^z7 quoted the words of
Scripture to our Lord, and I make no doubt would
have yi^^n^^J to them too — Every fpsciesofhe-
refy, every heretic, every one who holds dodrines
the mofl different and contradi£iory^ every one who
believes in general the Scripture to be the word of
God, will fubfcribe to the words of Scripture — and
laugh at us when they have done— and yet, upon
Mr. Chandler's fcheme, they are all, to a 'man, to
be admitted as Public Teachers in the Church of
England. But furely, the ufe of fubfcription, or
examination, is not merely to difcover whether the
candidates believe, in general, the Scripture to be
the word of Ggd ; but to prevent the confufion of
teaching different, inconfijlent, and contradictory
dodrines by licence and authority ; which who-
ever pleads for, muft- deny the Church to be, in
any confident fenfe, a vifible fociety \ for a vifible
fociety, in which every man is at liberty to teach
ever
( 40 )
ever fo many different, inconfiftent dodlrines ;
confined only to admit Scripture to be the word of
God ; is juft fuch a vifthle fociety, as that Nation
would be, where every man fhould have a liberty
of explaining and holding the particular laws in
his own private fenfe^ agreeing in this only, in
general, that the Law is the haw of the hand —
Schemes thefe, utterly fubverfive of all legal efta-
bHlhments, and Church-Communion.— C/?^^r^^
Communion is a fociety of perfons, agreeing in the
fame fyfiem of opinions and dodlrines, and knowing
what it is which each other do believe and agree in :
But, upon Mr. Chandler*^ fcheme, the communion
of the Church of England^ is to be a company of
people got together, with a book, which they call
the Bible ^ containing a fet of words ^ which have
fome fenfe or other ^ and by which all Public Teach-
ers are to be, what they call, examined-^ that is, they
are to profefs that thefe fame words are the word
cf God ; but what the meaning of them is, That
no body is to afk them any quai^flions about \ they
are to put who.t fenfe upon them they pleafe^ and to
teach that fenfe to any body that will hear them ;
who are thus to be taught, feverally, all the va-
rious fenfes and meanings, which thefe Public
Teachers, difperfed over the nation, fhall think
proper •, and all thefe are to be, in different places,
and by different perfons, delivered as, each of
them, the one^ only^ genuin fenfe of this book ;
and yet all thefe different Teachers and their flocks,
profeffing and teaching, every one, different and
contradidlory do6trines, are to be efteemed one So-
ciety, and one Communion^^^ Communion of the
faithfully without any common faith at all •, a union
of oppofites ; a Society, where every body differs and
no body ^^r^<?j— This is Comprehenfton with a wit-
ncfs ! — This is Mr. Chandler'^ fcheme— But I fpare
him.
( 41 )
him, and will pufh it no farther— To fhew it only,
is to expofe it fufficiently.
These general obfervations upon the necejjity
of an explanatory inquiry and aiTent, in order to
difcover the proper qualifications of the candidates
for the Chriftian Miniftry, are a fufficient anfwef
to all Mr. Chandlers long harangue under this head j
which centers in this one plea, of an ajfent to Scri;p'
ture-words only". But fince he, or his friends,
may not think that I fhew refped enough to his
learned performance^ fhould I fo difmils it •, I fhall
take the pains, for once, to follow him in all his
wanderings^ and to give it a thorough exa?nination ;
and therefore, as the old plea comes up over and
over again, the reader will excufe me, if I am obliged
to repeat.
And now, what is become of Mr. Cbandler*s
" much better way of performing the inquiry into
" the faith and opinions of the candidates for the
*' miniftry, by a ferious andfolemn inquiry^ whe-
" ther they confenttothe wholefome words of Chrift,,
" and the fortn of doBrine received from the Apo^
" files F " — Does he not know, that the whole-
fome words of 'Chrift have been interpreted in diffe-
rent fenfes ? How then will an examination by
the words alone, difcover in which of thofe different
fenfes the words are underftood by the perfon exa-
mined ? — The quaeftion is, or ought to be, whe-
ther the candidate holds, not merely the wholfome
G wordsy
« The reader may fee what Dr. Stehhing has judicioufly
faid upon this fubjeft, in his Defence of the fir ft head of the Re-
port of the Committee of the lower houfe of Convocation, Part II.
Seft. II. Ch. iv, V Polemical Trads, p. 159, ^r. See
alfo Mr. Harvefth Letter to Mr. Chandler ; wherein, by right-
ly debating the quaiftion upon the foot of necef[ityox{\j, he
has reduced it to a narrow compafs; and has (I think) made
good the point he undertook to prove, with ^^eat ftyength of
re^fon and argument.
( 42 )
words, but the wholfG7ne do5frine of Chrlft, con-
tamed in thofe words ; and, in order to know this,
it is necejfary to require fome dekr7}nnate ferfe to
be given of them ; otherwife, the examination
ferves to no end or purpofe, but is mere farce and
mockery.
2. In the next place, I proceded to inquire,
whether there were not fome plain apoftolical direc-
tions, to the governors of the Church in particu-
lar, e^prefsly relating to the admijjlon of perfons to
the 7nimfiry -, and what might be concluded from
them.
Firft, I obferved, that 'Timothy, when ap-
pointed by Sr. Paul to refide as Bifhop at Epbefus^
was impowered to fee that none taught any other
dodlrine, than what they had received from our
Lord and his Apoftles p— that St. Paui^Ko directs
him to co7nmit the dodtrine of the Gofpel to faithful
men, who /hall be liw.va'i, fit, or duly qualified to
teach others ^. To fuch only was he to commit
the dodlrine he had received ; i. e, fuch only was
he to'ordain to the ofhcQ of Public Teachers. From
hence I argued, that Timothy, in order to kftow
and dirtinguifh who were, and who were not,
thus fit and qualified to teach others -, was, no
doubt, hereby impowered to make ufe of fuch
methods as the nature of the thijtg necelfarily re-
quired •, to examine into iht'ir faith and opinions—
And fmce St. Paul would not have thought thofe
perfons to be fit or duly qualified to teach others^
who did not hold the dodfrines, which he and the
reft of the Apoftles had taught ; this was a plain
apoftolical diredlion, to admit none to the office
of Public Teachers, but fuch as held the fame faith
with the Church \ Upon
P I Tim. i. 3, 'i 2 Tim.ii. 2.
' Church of England vindicated, p. 37 — 39.
f 43 )
Upon this Mr. Chandler makes a fearful out-
cry— " The fame faith (fays he) with whom ? It
*' fhould have been with St. Paid and the reft of
*' the Apoftles : But the Champion^ by a flight of
*' hand, filches away the Apoftles^ tha: were in his
** premifes, and, in his conclufion fubftitutes the
*' wed Church in the room of it^ — The reader
will obferve the beauty and elegance of Mr. Chand-
ler^ s> ftile and manner ; where^ by figures ill-
paired, you are at once prefented with the 7noil€y
image^ of a Champion^ a thief ^ and a jugler, — Ic
mull be allowed Mr. Chandler can paint well, how-
ever he may reafon. Here you fee a Champion in
complete harnefs — doing what ? attempting at
leaft fomething equal to his figure ? — why no •, but
a Cha?npion^ v^ith one hand playing with cups and
halls ^ and, with the other, picking your pocket ;
which is a fcene much of apiece with That, where
the moon, the earth, and the fun are introduced —
dancing the hey, — The Champion ^ with a flight of
hand, filches away the Apoftles — a ?nob of meta-
phors ! to be equalled by nothing but That of a late
learned Author, who tells us of an underftanding,
condenfed with the frigid fuhtilty of fchool 7noonJhine,
»— This I fuppofe is (as Bayes fays) the new way
of writing. — School moonjhine, and frigid fuhtilty are
pretty tolerable ; and I am at no great lofs to
conceive (fince the reading fome late books and
pamphlets) that an under ft anding may be condenfed -^
But how it is to be condenfed by moonfJoine^ though
it be even fchool moonfliine, is a piece of philo-
fophy, which the reader will excufe me if I do not
fo readily comprehend. — But to return to Mr.
Chandler —
" Which Church (fays he) I would willingly
'' know, doth the gentleman mean ? The church
G 2 "of
* Cafe of Subfcriptlon, p. 42,
cc
cc
( 44 )
** of S we deny Mo/cow, Geneva^ Scotland ^ Eng-
*' landy or Rome ? All thefe churches will claim
the lame right, ^c. But did he really think
(fays he) that fo palpable a fallacy would pafs
upon any of his readers*?" — If it were 2i palpable
fallacy y and what would pafs upon none of my read-
ers ; why did Mr. Chandler give himfelf fo much
needlefs trouble^ and miffpend fo much of his pre-
cious time, in labouring^ for feveral pages, to de-
ted a palpable fallacy ? But the truth is, the labour
required was, to make it appear a fallacy, and to
darken the argument, and that is the whole fecret.
The fallacy v/ill appear to be his own. He is
much miftaken, if he thinks my argument at all
the worfe, for his having changed, the faith of the
Churchy into, the faith of the Apoftles, I am very
willing the argument fhould fo (land ; for the force
of it will be juft the fame as it was before.
Bv the faith of the Churchy I meant and Intend-
ed no more than, the faith of the Apofiles \ and
exprefsly fo explained it in the very next page ;
of fo little force or ufe, did I look upon this fame
palpable fallacy, — TheApoflles, and their difciples,
were the then prefent Church \ and this argument
was intended to prove, that this dire6lion to '^i-
mcthy^ was to authorize him to examine and in-
quire into the faith and opinions of the candidates
for the minidry, and to admit none but fuch as
held the faith and doctrines of the Apojiles^ who
were the then Church j and that the fucceding Go-
vernors of the Chrijlian Churchy are hereby equally
authorized to examine and inquire, and to admit
none to the miniftry, but fuch as hqld the faine
faith.-^This was what the argument was defigned
to prove: But then, if the Governors of the Church
are hereby impowered, to admit none to the mi-
niftry
* Cafe of Subfcription, p. 42, 43.
( 45 )
niftry but fuch who hold the failb cf the Apoftles ;
they mull be luppos'd to have fome fixed deter^
minate idt3, what that faith is. — A faith in the mere
words of the Scripture, without any determinate
fenfe affixed to them, is no faith at all j and this
determinate fenfe muft, to them^ in the nature of
things, be what appears to them^ according to the
beft of their judgment, to be fuch fenfe. A right
to examine the candidates in the faith of Scripture y
fuppofes a right to affix fome determinate Senfe to
the words of Scripture, to examine by. And fince
they mufl believe That to be the Jpoftles doulrine^
which appears to themfo to he \ and have a right
to examine by the Apoftles do^rine \ they have there-
fore a right which inters, in the ex-rcife of it, the
necelTity of ex.imining by 'That which appears to
them to be the Apoftles doctrine — A diredtion there-
fore to the Governors of the Chriftian Church, to ad-
mit none to the office of the miniftry, but fu( h who
hold the faith and doofrines of the Apoftles ; is a direc-
tion to them which infers, in the execurion of ir, a
neceffity of admitting none but fjch vsho hold that
faith and doolrine which the Governors of the
Church, according to the befl of their judgment
and confcie ce, believe to be the faith and dcclrine
of the Apoftles. — And thisdiredion to the Chriftian
Church at large., muft be equally a direction of the
fame force to the Governors of each d.vifion of the
Chriftian Church ♦, unlefs Mr. Chandler has found
out a way ro prove, that the whoU does not confift^
of f/j/j.-zr/j— The obji^lion therefore which Mr.
Chandler thinks fo tormi.iable, i;;z. that this, ac-
cordi g to my argument, is " an apoftolical di-
•' redtion to the Churches of Sweden., Mofcow.,
** Geneva.^ Scotland., EnHand., and Rom.% to admit
** none to the office of Publick Teacherss bur Lu--
therans^ Greeks., Cahimfts., Kirk- men . Epifcopa'
lians^ or Papfts''"; is leally nothing but fallacy.
* Cafe of Subfcription, p. 42, 43 • The
( 46 )
The apoftoUcal direofion to thefe feveral Churches, h
one and the fame ^ and without any inconfiftency \ to
admit none to the office of PublicTeachers, but fuch
who hold the faith and do5irines oftheApojlles \ not to
each Church, as fuch, to admit none but thofe who
hold their particular diftinguijhing do5frines,'^^ThQ.
Authority claimed, and rightly claimed, by each
Church, is to admit thofe only who hold the faith
and do^rines of the y^poftles. ^-—ThQ events of admit-
ting, in any Church, thofe only who hold their
particular do^rines, which may happen to be falfe
and erroneous, is only accidental. — All men are
fallible^ and therefore all Churches, all Councils
may err ; and the event indeed may be, admitting
none but fuch who hold thofe erroneous dodlrines :
Yet the authority contended for, is right *, which
is no more than to admit thofe only into the office
of the miniftry, who hold the faith of Scripture ;
But this inferring a necefficy in the execution of it,
yea making it their duty^ to admit none but thofe
who hold that faith which they, according to the
heft of their judgment and confcience, believe to he
the faith of Scripture *, and they not being infalli-
ble ; they may err in the ufe of this authority—
And where they do fo fincerely\ they have a right
to all that may be alledged in behalf of any other
perfons, who confcientioufly miflake in the perform-
ance of their duty — They will fo far a5l wrong ; But
how wrong ? not, as exercifing an authority they
have no right to •, an authority, inferring, in the
exercife of it, a neceflity of admitting none but fuch
who hold that faith, which they, according to the
bcft of their judgment and confcience, believe to be
the faith of Scripture — In that^ in exercifing that
authority^ as fuch, they do not err -, their error is,
in the particular application of that authority ; not,
in exercifing the authority ^ inferring, in the execution
of
( 47 )
of it, a neceflity of admitting none but thofe wha
hold, what they, according to th(? beft of their judg-
ment and confcience, believe to be [he true dodrine
of Scripture ; but, in mijlaking what the true dodrinc
of Scripture is: yet, bcihg liable to err in the ufe
of the authority, is no more than is, and mult be
incident to the ufe of all authority, however right-
ly claimed^ when left to the exercife of human
wifdom ; and thereiore does not, cannot render
null, or be any argument againft the general au-
thority itfelf— So that Mr. Chandler^ with a great
profufion of words, has laid a mighty ftrefs upon
an argument, which concludes nothing for his
purpofe — And fmce he hi mfclf admits the autho-
rity of admitting none but thofe who hold the faith
of Scripture *, all that he has here fa id will only
end in the old pretence ; that this authority ought
to be exercifed, not according to what appears to
be, to thofe who are to examire. the true faiih of
Scripture, according to the bed of their judgment
and confcience •, not, according to any one deter-
minate fenfe of Scripture ; but, according to the m^re
words of Scripture only, without any explicite fenfi
affixed to thofe words. But this has been abun-
dantly proved to be an idle plea — Mr. Chandler
therefore has gained no advantage by changing
the Churchy in my argument, for the ApoftleSy
which he fays I had filched away *, nor has done
any thing by his Old- Bailey-language, but attcmpt-f
ed to fhcw his wit, at the expence of his manners.
Mr. Chandler afks, " can any one think that
this Church- Champion is in earnefc, when he
affirms, that an apofiolical injundlion to teach
no other doctrine but our Lord's and his Apo-
ftles, is really an atcftolick injunBion to hold the
fame faith with what is called the Church, w^te?,
whether underfiood of any particular, or the
univerfal Church?^" — It is a verydiffi^^ult
^ Cafe of Subfrript. p. 43. matter
( 48 )
matter to make any one fee where the force or
(Irefs of an argument lies j when, added to an
inveterate prejudice, there appears to be fuch a
confufwn of Ideas as in the prefent cafe. — Did I af-
firm, that an apoftolical injun5lion to teach only
Scripture- do^rine^ is an apoftolical injun^lion to
hold the fame faith with the Churches of Sweden,
Mofcow^ Geneva^ or Rome ? or that an apoftoli-
cal injundlion to admit none to the miniftry, but
thofe who hold the faith of Scripture, is an apo-
ftolical injundion to admit none but Lutherans^
Greeks^ Calvimfts^ or Papifts into each Church ?
No fuch conclufion will follow from my argu-
ment J nor does it require any fuch. The argu-
ment and conclufion are, that an apollolical in-
junofion to the Governors of the Chriftian Church
at large, to admit none to the office of Public
Teachers, but fuch who, upon examination, ap-
pear to hold the faith and dcofrines of Scripture ;
is an apoftolical z/2;//;7i^i^/2 to them, which infers, in
the execution of it, a neceffity of admitting none
but fuch who hold that faith and doflrine, which
the Governors of the Church believe^ according to
the beft of their judgment and confcience, to he the
true jcripture faith — ■ that this injunBion muft be
equally an injun^inn to each divifion of the Chri-
ftian Church. — This is all that 1 have affirmed^ and
all the injunolton I have argued from. Nor does it
follow from any thing I did affirm, that this was
an injun^ion to every particular divifion of the
Chriftian Church, to admit none to their miniftry,
but thofe who hold the particular errors^ or mi-
flakes of thefe Churches ; and which a:cidental
confeqiience does not invalidate the authority of the
general injundlion, as above explained — Their par-
ticular errors, or miftakes in the attUcation^ or
ufe of this injunction, do not invahdate the general
injun^ion — Their fallibility in underftanding the
Scrip-
( 49 )
Scriptures, does not prove that they, whofe office
it is to admit p tIohs to the miniftrVv mufl: not
therefore affix chat fenie to the wo'ds of Scripture,
which they, upon mature deliberation, beheve to
be the true fenfe ; the nectflity of doing which^
the right of examining infers, in the exercife of it.
Their being liable to errors here does not infer the
expediency of examining by Scripture-words only \
fmce That would be, as the cafe ftands, no exa-
mination at all ; and fince the necejjily of explana^-'
tor y examination in general, has been proved. — All
Mr. Chandler*^ objections therefore, from acciden-
tal confequences and errors in the application of thi§
injunction, incident to the exercife of all injun^lions,
are of no weight ; fmce thefe principles are what, I
Ihal! venture to fay, Mr. Chandler is not able to
difprove ; and when I afirm thtSy I will aflure him,
I am in earneji.
Can any one, (fays he) who hath any vene-
ration for the apoftolick character, bear to fee
their facred authority prefTed into the fupport of
a principle, that fubverts both their authority
and docftrine, and makes them give their fanc-
tion to the contradiEiory impofttions and fubfcrip-
cc
C(
(C
C€
«c
*' tions pradliced by the feveral Churches in the
*' Chriftian world *' ?"— 1 have fhewn that the apo-
ftolical authority which I infift upon, gives no
fanElion to the €ontradi£lory do5irines of the feveral
churches *, which are only accidental^ from their
miftakes in ihtufe of that authority. What there-
fore Mr. Chandler either can, or cannot hear^ lit-
tle concerns me.— He may not bear^ perhaps, that
the Church fhould have any authority at all -, but
would have all Chridians independent of all autho-
rity •, and To is pleading for chriftian licentioufmfs^
un.kr the fpecious name of chriftian liberty ; and he
may not bear to have the contrary truths proved :
H But
H Cafe of Subrcript. p. 43, 44.
( 50 )
But they who have as great a venemtion for the
apofiolic chara5ier as Mr. Chandler, and a more true
and rational veneration, may think that it is bis^
fcheme which preffes their /acred authority into the
(upper t of principles, which fuhvert their authority and
do3rine ; by making it fuch an authority, as
would, in the nature of things, corrupt their doc-
trine ', that it is his fcheme alone, which makesi
their authority 2Lfan5lion to the feveral contradi5lory
do^rines which have been founded upon Scripture
words •, while he makes their authority to be no
more, than an authority for examining by the
fnere words of Scripture only ; when, at the fame
time, thofe words have been ufed to fignify all
tbofe feveral coniradi5fory do5irines j and which,
according to his fcheme, we are never to diftinguijh
upon in the examination. — This is indeed citing
the apoftoUcal authority as a fan5fion to confufton in
"the Church ; by making it an authority to admit
into the church all fe^s s^nd parties whatever, as
public and authorized teachers ; and therefore Mr.
Chandler would have fhewn more prudence, if^
before he threw out his refledions, he had conli-
dered a litde better where they would fall.
He fets himfelf forth, as " vindicating the ho-
'' nefty, integrity, common fenfe, prudence, and
*'- divine authority of the Apoftles, which fuch
*' men (fays he) as I am arguing againft are doing
** all they can, I will not fay willingly, but by
" the doftrine ihey teach, to bring into fufpicion
" and difgrace ^" — Thtk zxt flrong charges; 'tis
well they are fupported by weak arguments ;
which fhews however, thaty^^^ men as I am ar-
guing againjl, are ever ready to calwnniate, where
they are not able to convi5i ; that, tho' we are fafe
enough from their reajoning^ we are not fo from
their
^ Cafe of Subfcription, p. 44.
( 5» )
thtiv intention \ and though i\\ty cannot, ytt arc
willing to bring ajl thole who differ from them,
into Jufpcion and difgrace, — This is the Chriftian
Charity, the hoafled moderation of Mr. Chandler I by
which, 'tis plain, that fuch perfons mean only,
charity and moderation to theijifelves.
But, " pardon me (fays he) my friend, that I
" have forgot myfcif, and grown warm on this
*' occafion'»". hejs heat, indeed, and more
light, would have been of fervice to him and his
caufe ; and it might have been full as complaifant,
and much more juft, if he had aflced pardon, not
of thofe againft whom his vjarmth was n$t dire&d,
but of thofe againft whom it was^^h^ to his \\2CV'
in^ forgot himf elf ', That, I apprehend, might have
been faid with much more propriety, if he had
grown calm.
I wiLi not yield my confcience or judg-
ment (fays Mr. Chandler) to be determined by
thedidlates of any mortal men upon the face of
God's earth ^." — Pray, good Sir, compofe
your felf a little, and be not fo angry and vehe-
ment. 'Tis nothing but a phantom of your own
imagination that affrights you— Pray be Calm ! re-
member, you are grown warm, and have forgot
yourfelf \ and this is nothing but a mere vapour^
raifed only by the heat of your own pafjions. Your
confcience and your judgment are fafe. Is adding
you only, what your judgment is, dilating to it ?
Is requiring from you, as a teft of your qualifica-
tion for a Public Teacher, a declaration what your
own determination is, determining your judgment
for you ? If you will grow calm, you muff ac-
knowledge that it is not -, and that no man in the
church of England claims, or pretends to any fuch
authority — This therefore is endeavouring to put
H 2 the
* Cafe of Subfcriptlon, p. 44. ^ Ibid, p. 39.
«c
( 52 )
the old trick upon the reader •, though the fallacy
is fo notorious, that 1 fhould much wonder, if it
could long impofe upon afiy mortal man upon the
face of God's earth. —
'^ By the fcriptures (fays he) I humbly endea-
*' vour to form my own fentiments of Chriftiani-
** ty, and by thefe, and no other will I ever exa-
*' mine thofe who apply to me, to receive my
** afliftance, &c. — All who receive thefe as the rule
*' of their faith, and live by them as the rule of
*' their morals, 1 own fo far as the found members
*^ of Chrift's body, I embrace them as my brethren,
^c, I will, if other qualifications are not
wanting, willingly receive them into the mini-
ilry *'.'*— Would not any one imagine, from all
this, that Mr. Chandler was arguing againft fome-
body who denied the Scriptures to be the rule of
faith, and morals, and examination for the mini-
flry ; and that this was the qua^ftion between Mr.
Chandler and me ? and yet there is not one word of
truth in this reprefentation. 1 allow Scripture to be
the rule in all thefe cafes, as well as he does ; But
the difpute between us is, whether this rule of
Scripture is now to be confined to the mere zvords of
Scripture, after they have had fo many different,
and contradictory fenfes affixed to them ? and there-^-
fore, if he would have had his reader underftand his
fentiments fairly, he fhould have exprefled himfelf
thus — " By the mere words of Scripture, and no
^' other, though they (land, in different mens
mouths, for very different and contradictory doc-
trines, I will ever examine thofe who apply to
me. All who receive the mere words of Scrip-
ture, though they mean ever fo different and
contradictory doCirines by them, I will willingly,
f ^ if other qualifications are not wanting, receive
thern
* Cafe of Subforfption, p. ^9*
cc
cc
cc
cc
cc
(53) .
** them to the office of Public Teachers. And
**■* 1'his I declare^ without except io7t of any denomina-
*' iion or party of Chrijlians whatfoever ^ •" be they
ArianSy Socinians, SabellianSy Antinomians^ huthe^
ransy Greeks^ Cahiniftsy or Papifls, and a hun-
dred more. Since they all receive the fcripture
words as the rule of their faith and morals *, though
every one underftands tbofe words in different
fenfes ; yet, by the mere words of fcripture not-
withftanding, and no other, Mr. Chandler will e:c-
amine (as he calls it) and admit them all to be
Public Teachers of all thefe their feveral different
and contradiBory dc^rines. If fuch a fcheme of
univerfal latitude be defenfible, upon rational prin-
ciples ; I think no fcheme in the world need defpair
of it.
He adds—" I hope to die in full friendfhip
*' with them, and to be happy with them as my
*' companions in a better (late «." — I am as willing
and defirous to die, yea and to live too, in cha-
rity with them, as Mr. Chandler, I fee no reafon
why difference of opinions, fuppofing men only
to be honeft and fincere in them, however mifta-
ken, fhould be looked upon as any fufficient caufe
of enmity, anger, malice, or perfecution : And
whatever their errors be in point of faith ; pro-
vided only that their examination has been confci-
entious and fincere, with a real defire to embrace
the truth, and according to the bed of their feveral
judgments and capacities, their feveral fituations,
and means of knowledge afforded them •, I hope to
be happy with them in a better (late ; being well
aflTured, that an infinitely benevolent and merciful
Being, will make all reafonable allowances for the
we&knefs and fallibility of human wifdom \ allow-
ances, which every man ought in charity to expe6b
will
f Cafe of Subfcrlption, p. 40, « Ibid, p, 40.
( 54 )
will be granted to the errors of others, which he
has fo much occafion to hope for in regard to his
own. I ani feriouQy convinced, that the longer
we live, and the farther we examine into things ;
the more reafon we fhall find for mutual charity.
The more true knowledge we acquire, ferves but
to fhew us our ignorance the plainer ; and when
we come ferioufly, and difpaffionately to fearch in-
to things, we find fo many difficulties attending
what we before perhaps looked upon to be very
plain ; that it Ihould teach us modefty and humi-
lity in refped to our own opinions, and charity and
mutual forbeaiance in regard to the opinions of
others — Thefe are truly my fentiments, not only,
as Mr. Chandler fays, in regard of " all denomina-
*' tions or party of Cbriflians" but in regard of ^//
mankind, who fincerely and confcientioufly differ
in their faith or opinions.
But all this while, the debate between us flands
juft where it did. — The quasftion is, not, with
whom we may hope to live and die in charity, and to
be happy in a better ftate ; but, whom we are to ad-
mit to the office of Public Teachers, in the vifible
Church. Thefe are two very different quasftions.
—If any one holds That to be fcripture dodlrine,
which I believe not to be fo j or vice verfa ;
though I fuppofe him in error, yet his honefly
^nd fincerity (if he have really thofe qualifica-
tions) will juflify me in living in charity with him,
and in hoping that he may he happy in a better
ftate : But if I am to examine fuch a perfon for
the office of a Public Treacher in the vifible church ; f
cannot admit him to that office j Becaufe That would
either be acknowledging that he held the true Scrips
ture-faith, when, by fuppofition, I really believe
the contrary •, or elfe giving him licence and au-
thority to fpread and propagate dodrines, as Scrip-
ture-dodrines, which I believe not to be fo ;
which
( 55 )
which would be afling inconfiftently with tnj office
and duty, and introducing confufion into the Chri-
llian Church. For, if holding the faith of Scripture^
be a necejjary qualification for a Public Teacher ; and
if it be my office to examine whether the perfon have
that qualification or not ; This neceflarily fuppofes,
that / am to judge whether he has it or not \ v/hich again^
fuppofes, that Tarn to determine, according to what
appears to me to be the true Scripture-do(5lrine. If
therefore I find, that he does not hold Thai {oxScripture-
do5lrine, which 1 do, or vice verfa \ I mud deter-
mine that he has 7iot the qualification required ; and
therefore, though I may be contented to live and
die in charity with him, and may hope that God will
tnake allowances for hufnan weaknefs and ignorance^
and that his honefty and fincerity may be pleaded in
excufe for his errors, fuppofmg them fo to be ;
yet, fo long as I believe them to he errors, I cannot
admit him to the office of a Public Teacher, with-
out a violation of the rules of reafon, duty, and con-
fidence. My charity for him ftili remains the fame:
But I mult have fbme charity for myfelf alfo -, and
not do, what I think my reafion, duty and confidence
oblige me not to do. — 1 leave his confcience and
private judgment free ; let him leave mine fo too ;
which tell me, that i ought not to admit, as a Public
Teacher, one who will teach dodlrines for fcrip-
ture-do6lrines, which I believe not to he fio, but
contrary to the true fiaith of Scripture. — Every maa
who has a trufii or an office committed to him, is vc^
difcharge it according to hk judgment and confidence^
not excepting, I fuppofe, Church- Governors. A
great cry is made for the freedo?n of private judg"
ment, for confidence and chriftian liberty ^\ But it i5
all, it feems, to be on one fitde only ; as if the
Church ofi England had not an equal tight to thele,
with the Diffienters. — If Mr. Chandler therefore
would but allow to others, what he demands for
himfielfi
(56)
himfelf and brethren, the controverfy Would appear,
vpon a more equitable foot, — I know the dernier re-
fort of Mr. Cha?idler in this, as in former cafes, will
be (for indeed there is nothing elfe left for him to
fay) that it is neither our office nor our duty, to
examine, or judge any farther, than Scripture-
words — But This is a plea that has beeri Ihewn,
and will be farther fhewn as we go on, to be fo in-
defenfible, and even ridiculous ; that whenever, in
the courfe of any argument, I fliall have driven him
to this refource, 1 fliall look upon it as abfolutely
confuted •
Mr. Chandler obje^ls, that if the Apoflle's di-
redion authorizes each particular Church, to ad-
mit none but thofe who hold what each of thofe
Churches hold to be Scripture-faith ; it would be
an apoftolical direction to admit none but Luthe-
rans^ Greeks^ Cahinifts, Kirkmen, Epifcopalians^
or Papifts — This I have replied to ; But he adds —
*' or thofe who hold the monflrous jumble of all
*' thefe contradictory opinions ^" — Surely Mr.
Chandler has here again forgot himfelf^ and has
miftaken his own fcheme for mine — The fcheme he
is pleading for, would indeed admit thofe who
hold the monflrous jumble of every herefy and falfe
doctrine, that has ever been fathered upon Scrip-
ture ; But, by what invention Mr. Chandler can
contrive, to fix any thing of this nature upon me,
1 own requires abetter head than mine to compre-
hend— I never heard of any one Church yet, which
acknowledged, as the dodbrine of their Church,
the monflrous jumble he talks of j though perhaps
we may in time, and are likely enough fo to do,
if Mr. Chandler^ fcheme fliould come to maturity.
But is there not a little inconfiftency here, in
my friend's reafoning ? — He objedls to my fcheme,
that, according to That, the Apoftk's diredion,
f Cafe of Subfcriptlon, p. 43%
{ 57 )
is a dire<ftIon to admit none but Lutherans, Greeks^
&c. into their refpedive Churches ; or, thofe who
hold the monftrous jumble of all thefe — What ! ob-
je(5l to my fcheme for being too narrow, and too
broad at the fame time ? — If it be comprehenfive
enough, to take in thofe who hold the monftroui
jumble of all thefe (though, I muft own, I don't
fee how ; ) why then does he find fault with it, as
admitting none but Lutherans, Greeks, &c. into
each Church refpeEli'vely ^ And If, on the contrary >
it be true, that it admits none but Lutherans,
Greeks &c. into each Church refpeclively ; why then
does he obje(5b, that it admits the monjirous jumble
of all thefe together ?—
Again—* why does he obje6l to my fchemCj
on account of its latitude, as admitting thofe who
hold the ??ionftrous jumble he mentions ; when, ac-
cording to his own, a much more monftrous jumble
ftill muft inevitably enter — * ^11, who receive the
mere words of Scripture, whom Mr. Chandler ex-
prefsly declares he will " embrace as brethren,
" communicate with them, and willingly receive
into the miniftry ; " and this he " declares
without exception of any denomination, or party
of Chriftians vv^hatfoever, or whatever be the
external difadvantages they are under, or op-
probrious names that are given them." * Surely
this is opening the door for a monftrous jumble in-
deed /— Yet this is the gentleman, who, in the
very tail of thefe inconfiftences, to iliew that his
breeding is of the fame fize with his reafoning^
complements me with zfcrap of his latin, -^naviget
Anticyrajn — in return for which, I might fend
him to the fame Author for two tnore, and leave
him to apply them as he fees proper ^— But I (hall
I- only
* Cafe of Subfcript. p. 40.
« Nefcio an Anticyram ratio illi deftinet omilem»
■ ^ tribus Anticyris caput infanabile
Hor, ferm, L. 2. Eel 3. and De Art. Poet,
cc
( S8)
only advife him, to avoid fuch inconfiftences and
contradioiions for the future ; if he would have his
performances have any 7'eputation for accuracy or
reafonlng ; or for any thing more, than a loofe,
declamatory^ railing accufatiou.
The admitting d. jurnhle of all forts of do^rines
and opinions is, I admit, an objedion to any fcheme ,
and 'tis for that reafon I condemn Mr. Cbandler'Sy
as tending diredlly to introduce this confufion^ —
Mine^ he fays (for that I fuppofe, of the Iwo con-
tradi^ory charges, is what he will chufe to ftand
by) will admit none but Luther am, Greeks, Cal-
vinifts, Kirkmen, Epifcopaliafis, or Papifts, into
each refpedtive Church — ^ The difference is, that
his would admit thejn, and a hundred more, alto-
gether into one and the fame Church : And is it at
all better, to have a variety of falfe and inconfi-
Hent do6lrines in a Church, taught at random,
than one, fuppofing it fuch ? In the latter fituation
indeed, the true fcripture do6trine will not be
taught : But will the cafe be much better in the
former ? where the number of falfe doctrines be-
ing infinite, and the truth, under each article be-
ing but one -, I leave Mr. Chandler to amufe him-
felf with the calculation, what are the odds that
the one true Scripture faith prevailsy under fuch a
fcheme.
He fays, that " without this latitude of prin-
*^ ciple, he can fee no polTible end to the divi-
*^ fions of the Church ^ ; " as if, joining a crowd of
people together, would be uniting Chriftians, pro-
perly fo called. — Does Mr. Chandler think, that
Ihutting a company of Lutherans, Calvinifts, Pa-
pifts, Socinians, Antinomians, into Wefminfter- Ab-
bey, and bidding them there go and preach, each
man his refpeclvve doctrines, as fcripture- faith \ does
he
? Cafe of Subfcription, p. 40*
( 59 )
he think that this latitude of principle would put;
an end to their divifions ? -— Does not every man
of common fenfe fee the contrary ? that it would
be authorizing them to keep up thofe divij%m P —
I fuppofe he thinks, that the permiffion of this
latitude' of principle^ would prevent them from
falling out : But I think the contrary would be
much more likely •, the nearer fuch a rahhle of
teachers were got together, the greater danger
would there be of their quarelling-^ and, inftead of
really uniting^ it would be ten to one but thty fell
to loggerheads. — Yet, '* without this latitude of
" principle {(vjsMr . Chandler) lean fee no end to
*' the divifions of the Church." — Surely he can-
not fay this gravely 1 — I don't knov/ Mr. Chand-
ler^s private charafter •, But I begin almoft to
fufped him for a JVag^ and that he is only banter-
ing us all this while.— Without a latitude cf prin-
ciple^ I can fee no end of divifions — f. e. the bed
way to prevent divifions^ is to admit as ?nany divi-
fions as pojjihle. — In order to promote unicn^ get as
many differing people together as you can ; and,
that you may have but one true fyftem of fcripture
faith taught in the Church \ open the door, and if
that is not wide enough, pull down the walls, and
let in a legion,
Secondly. As another ApoftoUcal dire^ion, to the
Governors of the Church in particular, exprefsly
relating to the admiffion of perfons to the mini-
flry ; I argued from i Tim. iii. 2. where one
qualification, which St. Paul dire(5ls Timothy to
have regard to in the ordination of a BiJJjop^ is,
that he fhould be cOc/a^i??/.©-, skilful to teach, well
injlru^ed in the true dodlrine ; from whence I in-
ferr'd, that '' Timothy muft have thereby autho-
*' rity given him to inquire and examine (bec^ufe
'' he could not ufe any other human means to
^^ know) whether he had this qualification or nor.
I 2 " And
{ 6o )
«^ And fmce St. Taid would not have efleemed
*' any one to have been JiJkKvxfiiy well inftru5ied
*' in the dodtrine of the Gofpel, who held do-
*' dlrines contrary to That of the Apoftles ; This
*' is another Apoftolical direction to ordain none
*' to the oiHce of a Btfiop^ but fuch who hold
<' the apoftolic dodtrine, that is, the do<3:rine of
*^ the Church^" — Mr. Chandler afks, " will
** this gentleman feriouily affirm, 5n the face of
^' the world, that the faith of every particular
^* Church, into which the candidates for the mi-
*' niflry come to be admitted as Public Teachers,
<^ is the apoftolick dodrine^ ? "—1 reply, that aa
apoftolic dire6tion to the Governors of the Church,
to admit none to the office of the minidry, but
thofe who hold the apoftolic do5inne ; is, con-
fequentially^ and interpretatively, an apoflolical di-
redtion to ^dmit none to that office, but thofe who
hold That which, to thofe whofe office it is to
examine, appears to he^ according to the beft of
their judgment and confcience^ the apoftolic doc-
trine : And this I will ferioujly affirm, becaufe I
t?iXi ferioufty prove it too : And if I prove this^ I
prove all that I have aflferted, or that is contend-
ed for. All miftakes in the application, flowing
from huraan fallibility, which are alike incident to
all hum,an authority, invalidate not the authority
■ itfelf.
Again -^ I obferved, that '^ one qualification
'^^ required in the Deacons, is, that ,they be fuch as
^' hold the myftery of the faith, i tim, iii. 9*
and that St. Paul directs 'Ti??tolhy, in fo many
'' words, to try and examine them whether they
*' had it or not. Let thefe (fays he) alfo firll
*^ Jh}{ji^^i^aayy ht proved^ tried^ or examined (ov
•' if
"^ Church of England vind. p, 39*
^ Cafe cf Sijbfcription> p. 46.
( <^o
** if it be rather thought to fignify approved^ it
^' AvUl Hill prefupfofe all the former) /^^(f/z, ^'7^,
** not before, let them ufc the office of a Deacoriy
*' if they be found hlamelefsy i. e. found in their
*^ faith ^nd morals, not otherwife. And, as one
*• qualification required in Deacons, was, to hold
•' the myJfery\of the faith ':, it is plain, in particu-
*' lar, that "Timothy was impower'd here to exa-
^' mine, and inquire into their faith ^", — *' I,
/ ' on the contrary (fays Mr. Chandler) think *tis
'" plain, from the whole context, that the proof
♦' or examination here fpoken of relates to their
*' Morals^ and mi to tht'iv faith ^ " : that is,
though St. Paul has exprefsly direded, that they
fhould be fuch as hold the 7nyftery of the faith, and
that they fhould be proved or examined -, yet Mr,
Chandler, it feems, thinks, on the contrary, that this
examination or tryal, relates not to their holding
the myftery of x\iq faith. Why ? Becaufe it is faid
nlfo, that they muft be found hlamelefs \ and that
they muft hold this myftery of the faith, in a pure
€onfcience *, and, becaufe that by an examination
into their Morals it only could be difcovered whe-
ther they had this pure confcience n — » What ! does
it follow that, becaufe they are to be examined
whether they hold the Myftery of the. faith in d.pure
confcience ; therefore they are to be examined as
to the purity of their confcience only, and not to
the Myftery of the faith, though both are equally
mentioned by the Apoftle ? The examination was
to be, whether they held the myftery of the faith,
in a pure conjcience : But could it . be difcovered
whether they held the myftery of the faith at all, by
examining only whether they had a pure confcience,
without
* Church 0^ Efighnd vm^. p. 40. S Tim. ili. ^0*
^ Cafe of Subfcription, p. 47.
- ^ .Vid. Cafe of Subfcription, po 47,
( 62 )
without examining alfo whether they held the my\
fiery of the faith ^ as Mr. Chandler aflerts ?— "The
•' examination relates to their Morals^ and not to
•' their faith." — The truth is, the examination
here enjoined relates both to ihtw faith and morals^
as I had ftated it ; and which I believe nobody
ever doubted of before. — But this is a fpecimen of
Mr. Chandler in his critical capacity.
But now at laft, having mhbleda little at this
text, he tells me (as he did once before upon a
like occafion) that he will not difpute this,-^ " Let
'^ the examination (fays he) refer to ihtir faith, as
*' v/t\\2LSpraliice, what will follow ° .^ " Why, it
will follow, as 1 argued, that " fince Sr. Pavl
*^ would not have looked upon fuch to hold the
myftery of the faith ^ who held a faith different
from that which he and the other Apoftles had
taught 5 therefore this is an apoftolical diredion
^' to admit none to the office of z Deacon, but
" fuch who held the faith of the Apoftles, i. e,
" the faith of the Church ^ " i. e, (quoth Mr.
Chandler, with his ufual acutenefs) " popery in
*' Spain and Italy, lutheranifm in Sweden and
" Denmark, calvinifm at Geneva and Scotland^
'^ and arianifm and focinianifm, if ever any Church
" fhould happen to believe them^"; Which is
ftill only an objedion drawn from accidental events^
arifing from the application of the Apoftle's direc-
tion, in fallible men ; which being the fame in all
cafes of human authority, prove nothing in the
prefent quseftion.
But he fays, "he fancys he can make a better
" inference from my premifes." — What is it ?
Why, that " here is an apoftolical diredtion to
^' admit
* Cafe of Subfcription, p. 47.
P Church of England vind. p. 4C.
^- Caf<? of SubfcnptioHs p.. 47. - ■ '
6C
cc
( 63 )
*^ admit none to the office of a DBacon^ who hoId>
the faith of any particular Church, if that faith
be contrary to the doolrine of the Apofiks \ and
an Apoftolical dire6lion in particular to the
Governors of the Church, to examine the can-
didates for the miniflry by nothing but the faith
^* of the Apoflles j and by no other kind of teffr
" whatfoever""'— And fo Mr. Chandler thinks he
has done the bufinefs ! But, what if I fhould afk
him, if they are to examine the candidates by no
other kind ofte^ whatfoever than the' mere words of
Scripture (for That is his meaning) how will they
know^ fince thofe words have different and incon-
fiftent fenfes affixed to them, whether the faith
which the candidates hold, he contrary to the doc-
trine of the Apoftles or not ? — He fays they are
7iot to be admitted^ if it be fcA.md that they hold a
faith contrary to the do5frine of the Apo^les, This
overturns his inference^ that the Apoftle's diredion,-
is to examine by no other kind of te§i whatfoever
but by the 7nere words of Scripture ; to which, all
parties, and fecfls of Chriflians, will e(iiially affent ;
and therefore here will be no room to reje^ any of
them ; and fo his better inference would prove, that
the Apoftle had given a dire5lion to rejcoi^ which
could never he put inpraBice j and if Mr, Chand-
ler's method of examination (for he mud excufe
me from calling it the Apoftle's) will not introduce
only Popery into one Church, Lutheranifm into
another, Calvinifm into a third, and Arianifin or
Socinianifm into others ; it will however, not acci-
dentally but neceffarily, introduce Popery, Luthe-^
ranifm, Calvinijm, Arianifmy Socinianifm, and a
tribe of ten thoufand other contradictory do^rines
into one and the fame Church — in which Mr,
Chandler fees no abfurdity ac all-^ — He afks,
'' would
I Cafe of Subfcription, p. 4S.
( 64 )
'' would any befides fuch acute Divines as Mr.
•' White^ and his fellow- labourer the Champion^
*' ever argue, that becaufe Deacons muft hold
*' the my fiery of the faith in Chrift, the^ muft
*' therefore hold the myfteries of the faith in the
*' Church of Rome «/ "■■ It has been fhewn,
that neither Mr. IVhite nor his fellow- labourer
reafon in any fuch manner ; But it has been
Ihewn too, that Mr. Chandler (as acute a rea-
foner as he is) cannot avoid this very confequence.
For, if All, without exception of any denomination cr
party of Chriftiam whatfoever^ are to be received
into the jninifiry^ in Mr. Chandler^s all-comprehen-
five Church, upon the broad-bottom fcheme of
examination by affent to the mere words of Scri-
pture ; and if Papifis, as well as others, will
flflent to the mere words of Scripture ; the necefla-
ry, and unavoidable confequence is, that Papifts
muft be admitted among the reft— And as This
will, I fuppofe, be efteemed to fill up the meafure
of abfurdity in his fcheme ; fo it will, at the fame
time, be thought to render it ripe to its ruin too—
not to be prevented, by all the rotten props which
Mr. Chandler^ and his fellow-labourer the Old
fVhig^ can drag to its fupport— And therefore,
when, in the fame page, he fays that we " cor-
*' rupt, interpolate^ mangle^ and pervert thefe
** Apoftolical injunftions, and introduce a rule
*' of judging of minijlerial qualification s^ that may
*' be, and in the nature of the thing frequently
*' muft be, the deftrudlon cf Chrift's dodlrine,
*' and the means of introducing every kind of er-
*' ror and herefy into the Chriftian Church ; " he
Ihould here have recolledted himfelf, and told his
friend that he had forgot himf'lf again •, and that
all
I Cafe of Subfcrlption, p. 4^.
{ 65 )
ali this IS applicable, with much greater truth and
propriety, to his owyi Jcheme,
" The rule (he tells us) is certain and evident,
*' if men will fee it, viz, their confenting to the
*' wWefome words of our Lordjefus Chrift^ and the
" do5irine according to godlinefSy or holding faft the
<c j'Qyf)^ of found words in faith and love^ delivered
*' by the Apofile'' '\ And this, I fuppofe, is to
be an argument, if Mr. Chandler can get any
body to fee it, that the Apoflle's rule of examina--
tion, is only to hold fafi the 7nere words of Scri-
pture ; though the perfons examined, when they
afTent to them, underftand them in ever fo many
different znd- contradi5fory fenfes '\ that is, that they
are to hold faft (as they have been made) the wijid
of dodlrine only, without inquiring any thing as
to the do5irines themfelves contained in thofe words ;
which is to make the Apoftle author of fuch a
rule of examination, as no one, except Mr.' Cband^ -
ler, would look upon to be any exayninnfim at all, '
" 'Timothy (he fays) had no power and'authb-
" rity to vary from this form of tryal ^ ;'* viz.
whether the candidates con fen t to the wholefome
words of Chrift, and the do5frine according to god-
linefs, the form of found words, &c. No ; nor is
taking the heft method to render it effectual, and
of any ufe, varying from it — To ufe, in fuch a
cafe. Scripture-words only, when the candidates
make ufe of them in very different fenfes, would
really be varying from the rule of examining whe-
ther they held the do5irine according to godlinefs ;
and the true way of keeping to the rule, is to
guard againil prevarication *, by not taking an
afTent, from the candidates, to mere wordsy inftead
. K of
* Cafe of Subfcription, p. 49.
" Cafe of Subfcription, p. 49,
( 66 )
of an explicite affent to the do5frines contained in
them.
But, not to examine by mere Scripture -words
is, he fays, to " go beyond the ftandard and teft,
*' in things of pure revelation ^" — But Scripture,
by this method, would be made no ftandard at all.
What are Scripture-words to be the ftandard of?
oido5frines? yes, when thofe words are rightly
underftood, and fome determinate fenfe affixed to
them : But, without that, they are no ftandard to
meafure any thing by, except it be letters and fyl-
lahles *, any more than a foot would be the standard
for twenty different men to meafure by, while
each man underftood it to contain a different num-
ber of inches \ And 'tis they " minifter quseftions
*' and ftrifes of words, which have litde or no
*' tendency to godhnefs ^V who infift, and con-
tend fo much for the mere words of Scripture only,
without concerning thelnfelves about thQgodlinefs
or the do^rines they contain.
Mr. Chandler next fpends fix or feven pages, in
endeavouring to prove, that it is effential to the Scri-
pture-notion of an heretic^ in the criminal fenfe of it,
that he be a corrupt^ profligate man, openly known to.
be fuch ; and that fuch are the only Scripture-heretics
which Church- Governors have any authority from
^it. iii. 10. to ?-<?;V^. — What he fays, is very far
from proviijg any thing about it — mere random con-
clufions, from arbitrary premifes — "A heredc
" (fays he) is one who voluntarily feparates from
*^ the Church, i^c. and who holds opinions diffe-
*' rent from, and repugnant to the Chriftian
*' faith." — very well — But now he runs away too
faft — — " And as fuch a feparatlon from the
" Chriftian Church muft be the effed of fome
^f very
'* Cafe of Subfcription, p. 49.
y Cafe of Subfcription, p. 49.
( ^7 )
'^ very corrupt paffions and affedlons, and to
*' promote fome very bud purpofes and views ;
*' hence 'tis ejfential to the notion of a heretic in
*' Scripture, in the crbninal fenfe of it, that he be
*' a corrupt^ profligate^ wicked mzn^ openly known xo'
^^ be fuch ; feparating from the Church, and fpread-
*' ing his own wicked principles, the better to
*' promote and carry on his felfifh, bafe, and evil
*' intentions^." — /i/^/^r^ 'tis effen tied to the notion
of an heretic, &c. Whence does all this ap- .
pear to be effential ? — Why, becaufe Mr. Chand-
ler has taken upon him to ajfert^ without offering at
any kind o{ proof ^ that every one who feparate^
from the Church, and holds opinions repugnant
to the Chriftian faith, muji do thi^ from fome very
corrupt pafftons and affe^ions^ and to promote fome
very bad purpofes and views, i. e. knowing them
to he fuch : For Mr. Chandler fays, he mud be
fuch an one as is f elf -condemned^ which he explains
to be, " condemned by his own confcience^ as eve-
'^ ry had man is, who ever gives himfelf leave to
'^ reflefl ; confcious to himfelf th^t he a6ls contrary
" to his obligations and duty a".— But is all this
felf-evident, or to be taken upon Mr. Cha?:dler's
word ? And is his extenfivs Charity at lall contra^-
<?^intothefe narrow principles? — 1 afiure him, my
notions of men and things are not fo confined
For I mud own, that I cannot conceive the im-
pOiTibility that a man may, through miftake and
fnifu7iderftanding firipture, or through tat fallibility
and weahiefs of human reafon^ be led to hold opi-
nions which may in reality, either immediately,
or confequentially, be repugnant to the true Chri-
ftian faith. — But this, which may be the eftedl
merely of tht fallibility oi human reafon, Mr. Chand-
K 2 kr
* Cafe of Subfcription, p. 51.
! Cafe of Subfcription, p. 51.
( 68 )
kr affirms mufi be the effedl of corrupt paffions and
affeuliom •, and hence 'tis eflential to an heretic to
be 2. Jelfijhy hafe^ corrupt^ profligate m'^n 1 give
this only as a fpecimen of Mr. Chandler^ manner
of reafoning, — As to the quasllion, concerning the
Scripture-notion of an heretic^ and who are fuch^ in
refpe(5t to the purpofes of Church- difcipUne •, 'tis an
old flory. The controverfy was exhaufted fome
years fince, between Dr. Stehhing and Mr. Fofter \
when, after the matter had been fully and tho-
roughly debated in fix or feven pamphlets, for
near two years together ; Dr. Stehhing profecuting
thefubjedt with learning and judgment, as long as
there was any thing of confequence remaining to be
faid, fufficient for a four penny pamphlet \ and Mr.
Fofter y when he could fay nothings refolving (as is
commonly the cafe) to have the laft word, was at
length driven into a news-paper, and made his exit
on ^hurfday, the ijth day of March, one thoufand fe-
ven hundred and thirty fix, in the Old Whig — the
common- fhore, into which all the dirty calumny from
all quarters, againft the Church and Clergy, for
fome time, difembogued itfelf. — I fliall therefore
trouble the reader with nothing farther on this
head, but think it fufficient to refer.
Now, from \\\t{t general apoftolical direEiions \
to commit the doElrine to fuch men only who were
'Well inftruEledj were fit, skilful, and duly quali-
fied to teach the true Chriftian doElrine -, to fearch,
inquire, and avoid thofe who caufe divifions and
offences contrary to the true doElrine ; to prove, try,
and examine the candidates for the miniftry, whether
they held the myftery of the faith ; my argument
proceded, that " therefore, though the Apoftles
have not faid in fo many words, that the Go-
vernors of the Church fhall require fubfcription
to a fct of explanatory articles ; yet we have
from the Apoftles, notwithftanding, fufficienc
" autho-
6C
€C
«c
(69)
authority for fuch pradice. For the order to
examine, and prove, is general^ and the means
left, as they always mud be, to the difcretion o^
thofe who are to exercije fuch authority ; fince
the means and methods of difcovering who are
found in the faith, and who are not fo, muft
alter as times and circiimjlances alter, as herefies
are fewer or more numerous^ as the cunning
craft of men makes 11 proportionably more or lels
difficult to difcover their real fentiments ^ ".'
One would think there is nothing in this reafon-
ing, but what is agreeable to fenfe and truth ; yec
Mr. Chandler thinks it fufficient to pafs it off
in that eafy manner^ that " the only argument I
*' attempt to produce for this authority, is, that
*' becaufe the Apoftles command one thing, they
*' have given us authority to do another ^ ". But f
Ihall not part with him fo : For it is true, and a
good argument in a thoufand inftances, that a
command to do one things may include an authority
to do another, — Does not a command to do any
thing where the means are left midetermined^ or
wt exprejfed (whether they are, or are not fo in
the prefent cafe, is another quasftion, and will pre-
fently come under examination) include an autho-
rity to make ufe of the heft means to execute that
command ? But he would have the reader under-
ftand, by another, fomething inconfiftent with, or
contradiElory to the one thing commanded : But
then, befides that he is fallacioufly playing upon
words, his aflertion will not be true, viz, " that
" the argument I ufe, to prove the apouolical
*' authority in the prefent cafe, is, that hecaufe the
" Apoftles ha-ve cotnmanded one thing, they have
' ' given authority to do another :" For, the other thing
will
*• Church of Engtand \ind. p. 41.
^ Cafe of Subfcription, p. 58.
( 70 )
will appear, in the courfe of this debate, ta be
only the particular means of performing the thing
commanded in general, to the beji advantage ; and
therefore, uniefs he can prove (which we fnall find
he cannot) that thefe means are inconfiftent with,
or contrary to the general command, he will fay no-
thing. If, on the contrary, it (hall appear, that
an explanatory inquiry is not only the hejl, but
the necejjary means of performing thefe general
co?nmands, to any purpofe at all ; then my argu-
ment, for the apofbolical authority claimed, is not
to be overturned by better arguments than Mr.
Chandler has brought againft it.
Now then let us attend to Mr. Chandler^ j^dg-
fnent, which, he fays, he muft he excufed if he pajfes
en this part of the controversy, and affirms (which,
generally fpeaking, is all the reafon he will afford
us) " that Chrift and his Apofbles have given,
•' neither in exprefs terms, nor by any fair im-
*' plication, deduction, or confequence, any pow-
** er, or fbadow of power, to the Church, or Go-
*' vernors of it, to try the faith of any perfons
*' whatfoever by articles of their own making, or by
*^ any other kind of tefts and ftandards of ortho-
*^ doxy, but the holy Scriptures ^ " — Articles of
their own making ! another ambiguity ! Does he
mean articles of faith of their own making, fuch as
are not Scripture-faith ? Who ever contended for
examination by fuch articles? Yet this is the only
fenfe in which he will be able to maintain his
affirmation : For if he means, that no authority
can be deduced from Scripture, by any fair im-
plication, or confequence (for thofe who are com-
manded to examine the candidates for the mini-
ftry, whether they hold the Scripture-dodrine) to
examine by articles compofed in words explanatory
of
f Cafe of Subfcription, p. 53.
( 71 )
of Scripttire-'WDrds^ when the ufe of fuch Scripture"
words only (having had differefit and inconfiftent
fenfes and meanings affixed to them) becomes in- .
fufficient to difcover whether the candidates do or
do not hold the Scripture-do5lriney which is what,
by fuppofition, they are to inquire about ; If this
be the meaning of his affirmation^ he is a bolder
man (not than I thought him, but) than his abili-.
ties will jullify ; and the proof of the contrary-
truth has been fufficiently made good.
Thus again he fays, that there is no power
given to try the faith of any perfons whatever
** by any other flandards of orthodoxy, but the
*' holy Scriptures ; which to all Chriftians, and
'' in all controverfies of faith and dodlrine, is [are]
*' and fhouid be^ the fole authoritative authentick
'' 'iud<^e^ by which alone all qu^Ilions of this -na-
*' ture fhouid be determined and decided*^".—*
True : But this does not interfere with the autho-
rity contended for — Scripture ftill remains \htftan^
dard of orthodoxy^ the fole authoritative^ authentic
judge, by which all quaeftions of this nature, and
by which the dodrines of all explanatory articles
themfelves, are to be decided.— But how does he
make out his confequence -, that therefore explana-
tory articles can in no cafe be lawfully ufed ? —
Inftead of haranguing, and declaiming upon
every topic -, let me fee the qu^flion logically^ ra-
tionally argued. — Let him prove, by due force of
argurnent, that if the Scriptures be, in the laft re-
fult, the fiandard of orthodoxy, and the only autho-
ritative, authentic judge of all matters of faith ;
then and therefore, the Governors of the Church,
who are commanded to try and examine the can-
didates for the miniftry, are obliged (as a neceffary
CQnJequence from this propofition^ viz, that Scripture.
is
« Cafe of Subfcription, p. S^«
72 )
is the ftandard of orthodoxy, the fole authoritative
judge in matters of faith) to make this tryal folely^
and merely by the words of Scripture ; when, by
hav^inghad different fenfcs affixed to them, it is be-
come impofjible to difcover, by the ufe of thefe Scri-
pure-words only, whether the candidates hoJd the
Scripure- doctrine. ^— When he has fairly proved
this confeqiience, from thofe premifes, he will then
have a right to call what he has given us, an argu-
ment -, which, 'till then, / mufl be excufed if I pafs
my judgment upon it, and call it only a With po-
pular preaching, and a confequence of his own
making.
But (fays he) " the mod certain inference from
*' hence, is" — from whence ? from Scripture be-
ing the fole authoritative, authentic judge in matters
of faith. Well ; what is the mod certain infe-
rence from hence ? W^hy, " that as to what this
*' rule hath -left undecided, every Chriftian fhould
be left to his own fenfe, and the peaceable pof-'
felTion of his private fentiments ; and that none
have any right herein to diEiate to his confci-
*' ence, or make any authoritative decifion for
*' him ^". — And this 77iofl certain inference, might
mofl certainly as well have been kept to himfelf,
for any good it does in the controverfy between
him and me. — As to what Scripture has left un-
decided, I am ready to agree with him, that every
Chriftian (hould be left to his own fenfe, and the
peaceable poffeffton of his private fentiments.
But give me leave to afk, how we are to de-
termine when Scripture has, and when ft has ;?<?/,
left a do(5lrine undecided? This depends upon
men's agreeing upon the one, only, true, and ge-
nuine fenfe oi Scripture-words, In fuch cafes, where
there is this agreement, there will be no occafion
for
^ Cafe of Subfcription, p. 5^.
cc
( 73 )
for any contention about a right of private judg-
ment, and the peaceable pofiffion of our private fen-
timenis \ becaufe every m^iViS private fentiments will
be the fame, and the fame with the puMic fentU
ments \ and no room for any one's peaceable pcjfef-
fton to be diflurbed : But if, in many cafes, diife-
rent fe6ls and parties of Chrillians, have contended
for their refpedive different and inconfiftent fenfes,
and m,eanin^s of Scripture-words ; I doubt we
fliall not find it fo eafy to agree about what Scrip-
ture, in fuch cafes, has, or has not, left undecided %
which yet Mr. Chandler takes here for granted to
be, in ail inflances, a -joell known thing. ---Hs.vQ
not I as much a right to fay of a dodrine, that
Scripture has not left it undecided ; as Mr. Chand-
ler has to fay, that Scripture has left it fo .^ And
yet, 'till this previous qucefiion be determined, we
are but where w^e were -, and Mr. Chandler's mofi
certain inference, that " as to what Scripture has
*' left undecided, every Chriflian fiiould be left
" to his ownfenfe f though very true, will be of
no ufe in pradtice.
But, as for myfelfj I will readily admit more
than Mr. Chandler, by his reftridlive claufe, re-
quires! For, fuppofing Scripture to have really
Ml nothing undecided ', I fhall never contend, that,
as to matters of faith, any man's confcience fhould
be diulated to, any authoritative decifion made for
him, in cafes where he is not fatisfied that Scrip-
ture has decided the matter, or may think it has
decided for him. Every man ought to be left, in
fuch cafes, in the peaceable poffeffion of his confcience^
zndi private fentiments,—T\iQ right of private judg-
ment, fincerely and confcientioufly ufed, I would,
as flrenuoufly as Mr. Chandler, maintain againft all
unjufl impofition, or oppofition, from whatever
quarter it may come, — But, in the prefent cafe of
examining the candidates for the miniftry by e^pla-
L natory
( 74 )
natcry articles^ I really cannot find out any di6lating
to their confcience^ any authoritative decifion made
for them \ or that tbey are not ilill left in \ht peaceable
-poffejfton of their private fentiments — The authorita-
tive decifion in explanatory articles^ is only as to the
faith and opinions of the Church — To the candi-
dates^ they are only a teft^ or inquiry to difccver
what their private fentiments are ; what decifion
they have already made for themfelves *, and whoever
claim a right to be admitted as Pubhc Teachers,
without making fuch a difcovery, i. e, aright to
teach publicly whatever do6lrines and opinions they
pleafe, as Scripture-do6lrine, tho* ever fo contra-
didlory to the do(5lrines of that Church into which
they claim fuch admilTion -, they are the men who
thus intrude upon the liberty of that Church andT^;-
ciety of Chriftians -, demand a right o^difturbing them
in the peaceable poffeffion of their fe?itijnents -, dilate
to their confcience whom they ought to admit to,
and whom reject from the oiHce of Public Teach-
ers -, and make an arbitrary decifion for them^ how
they fhall interpret Scripture, and underftand the
apoftolical injundlions.
I s H A L L therefore take the liberty here of tel-
ling Mr. Chandler^ what I before told the old
whig^ that he ought to know, that, as every man's
own judgment and confcience, is to him the rule
of his own faith and condu6l, in the due difcharge
of any office and trull committed to him •, fo the
judgment and confcience of the Churchy and Gover-
nors therein , are to tl^em the rule of their own faith
and conduct, in the like difcharge of their trufts ;
that the Governors therefore in every divifion of
the Chriflian Church, to whom the important iruft
is committed of ordaining Public Teachers in it, muil
condud: themfelves, in the difcharge of this truft,
by the rule of their own judgment and confcience i
which is, and ought to be allowed the rule to them^
as
( 75 )
as well as to Mr. Chajidkr^ and the old whig.^
Thefe gentlemen therefore, are tJmnfelves guilty of
the very crime of which they acciife the Church,
Tjiey are invadifig the liberty of a whole body ; im-
■pofing their fchernes of government upon it •, demand-
•jng them to deliver up their judgment and their
confcience to their dire^ion -, and, while loudly
pleading for tht'ir own freedom^ are for taking others
by the throaty and fettering them at difcretion.
" Jf (fays Mr. Chandler) the Clergy's explana-
■ tory articles of faith, and the enforcing fubfcrip-
tions to them had been a more proper teft,
than the words and doftrine of Scripture itfelf,
we fhould have had plain direcflions on this
head to Ti?nothy and Titus, amongft the other
advices that the Apoftle gave them •, and
he would not have left a matter of fuch confe-
quence merely to the determinations of human
prudence^ &c.^ " — Will he venture to (land by
this kind of argument? — that the particular means
of performing all the apoftolical diretlions, are ahvays
fpecified in Scripture ? — If he will, I may turn his
own artillery upon him ; and, upon the credit of
this argument (as far as it will go) may tell him,
that if always keeping to t\\Qinere words of Scrips
ture only, in all times and circumftances of the
Church, though thoje words fhould be made ufe of
in very, different and contradiElory fenfes, was the
file and invariable method intended by the Apoftle s
tor examining the candidates for the miniftry (as Mr,
Cha7idler pretends it was) then we fhould have had
this method particularly and explicitly fpecified to
"Timothy and Titus. — But This is really defcending
fo low, to the very dregs of reafoning, that I fhall
leave Mr. Chandler in the peaceable poffeffi on of this
L 2 private
§ Vid. Church of "England vindicated, p. 1.3.
^ Cafe of Subfcription, p. 59-
( 76 )
private fentiment, — But I cannot help juft pointing
out to the reader, once for all, Mr. Chandler''^
jumbling together here, as in other places. Scrip-
ture-words and Scripture- doclrine ; as if, becaufe
Scripture-doolrine is the tefl of faith^ therefore the
ufe of Scripture-words only mufl always be fo too ;
and his charging the church with enforcing fubfcrip-
tion, and yet calling it a tefi^ which nothing en-
forced can ever be -, and therefore (hews, that, as
it really is offered as a teft^ it cannot be enforced-^
I really wifh Mr. Chandler would learn a little to
feparate his Ideas ; he would come much better
prepared for controverfy, and would have this far-
ther advantage by it, that they would appear to be
more in number^ than at prefent they feem to be.
From the general apoftolical dire5iions I farther
argued, that, " fince thefe are all general rules
which are ordered to he ohferved by the Churchy
and the particular methods of doing this left un-
determined ; and fince it is yet neceffa^-y that
they fhouldhe determined, in order to obtain the
end which the Apoftles defigned ; it follows, that
there is authority in the Church to determine fuch
methods ' ." To this Mr. Chandler roundly
jinfwers, that ' ' the affertion itfelf^ that the partis
*' cular methods of doing this are Ith undetermined^
^' IS abfolutely groundlefs \ and I am forry (fays he)
'' Mr. White and his fellow labourer arcfo ill ac-
^' quainted with their Bibles^ as to venture to af-
" firm any fuch thing ^ '*. — ^To pafs by ill manners
with the contempt it deferves, lee us hear how he
makes this out.
" My New ^eflament^^^-^Kye^ let us fee what
M.r.Chandler^sNewTeJiament[3.ys-'\Nhy^ " my New
^' ^eftafnent mod certainly and exprefsly determines
" the
'^ Church cf England vindicated, p. x^>
^ Qzit of Subfcription,. p= 6i.
ICC
6C
£C
( 77 )
the rule of tryal, and lays one down of perpe-
^' tual obligation in the Chriftian Church, that is
*' to fuperfede all other rules and forms what-
*' ever " and this rule is — you Ihall fee what —
' fearch the Scriptures, Tbefe are they which
teftify of me^ was the language of One, who
ihould befV know the propereft method of deter-
mining all queftions relating to his own perfon
*' and dod;rine ^" ^x. Chandler is a little un-
lucky here, in citing thefe words as the properefi
method of determining all gu^ftions relating to Chriji^s
perfon and doElrine. He fliould have recoliefted,
that this diredlion xo fearch the Scriptures {Johnv,
39.) though laid down in ihtNew Teftament^ re-
lates to the Scriptures of the Old Teftament \ and
it was very proper for our Lord to fend the JeiJuS^
who believed not on him, to the Old Tefta?nenty
whofe divine authority they acknowledged ; as
v^\\?it ieftified of him : But furely, the Scriptures of
the Old ^eftament are not ?ww the properefi method
of determining all queftions relating to Chriji's
perfon and doctrine : yet, according to Mr. Chand-
lerh reprefentation of the matter, our Lord fends
all Chriftians now^ to the Scriptures of the Old
*Teflament as the properefi inethod of determining all
quseftions relating to his perfon and do^rine. — I fay
all Chriftians now. For Mr. Chandler has preclud-
ed his retreat, that he meant this as given only to
th^Jews ', by having cited the diret^ion as given here
to be of perpetual obligation in the Chriftian Church.-^
If he meant to have the words^ fearch the Scriptures,
underftood in general, to be t\iQ propereft method of
determining all quceftions of faith, without regarding
t\\Q particular meaning of them, as they fland in the
place from whence he has cited them ; then 1 fay
Jie was unlucky,m happening to cite words which had
a
^ C3.fe of Subfcription, p. 6|.
( 78 ) ,
a ven particular mean'm^^ when he might have cited
lb many othtr ge/7:ral ones ; and in reprefenting it as
given for a perpetual rule in the Cbriftian Churchy
that to fearch the Old Teftament is the propereft me-
thod of determining all qusftions about CbrijTs
^erfon and docfrine. — This is the accuracy of one,
who pities Mr. White and myfelf for being ill ac-
quainted zvith our Bibles.-^lt fhews that he quotes
in the fame random fnanner that he reafons \ which
was all I intended by this remark.
Let us take thefe words, fearch the Scriptures ^
as detached from their proper place and occafion,
and underiland them as a general direBion relating
to both Tefiaments-^3.nd what then ?— why then,
this is the " propereft method of determining all
** queflions relating to the perfon and do6lrine of
" Chrift." — Who difputes it ? But how does he
prove, what he muft prove if he proves any thing
to the purpofe, that this direction, to fearch the
Scriptures^ is an e'xcluftve rult fup erf e ding all expla-
natory inquiry in regard to the candidates for the mi-
rdftry ? — Does a direction to fearch the Scriptures,
as the rule of determiining all quc'eftions of faith
and do6trine, prove that an examination by Scrip-
tuxQ- words only^ is fufficient to difcover whether they
hold the true doofrine contained in thofe Scriptures^
which we are diredled to fearch into ? Suppofe
the qu^ftions arife from the different meanings and
fenfes in which Scripture-words are ufed ; the de-
termination offuch qu^ftions will then depend upon
the true meaning of thofe Scripture-words : I would
therefore defire him to inform me, how a direc-
tion to fearch the Scriptures, can be a rule of de-
termining all quseftions of fiiith ; quaeftions which
arife about the very meaning of Scripture-words ; if
it be fuch a rule, as Mr. Chandler pretends it is,
as excludes cind fupe?fedes all explanatory inquiry \nto
the meaning of thofe words .^— But Thefe are incon*
fiftences^
( 79 )
fijlcnces which, I fancy, will require more critical art
to reconcile, than Mr. Chandler appears to be ma-
iler of.
The reft of the quotations from Mr. Chandler'*^
New 'Teftament are much of a piece. — If ye continue
in my word^ then are ye my difciples indeed. — He
that receivetb not my words halh one that judge th
him'^ — with more to the fame purpofe, about
keeping ChrijTs words, keeping Cbrijl's fayings, and
the like. Upon which he obferves, " If I un-
" derftand thefe expreffions, and others like them
^' might be mentioned" (aye, five hundred)
*'- the meaning of them is -, that continuance in
*' the words or dovlrines of Chrift, tloofe words
" which he [poke, and which he received from his
*' Father, and gave to his difciples, and the re-
" ceiving and keeping thefe words^ is the true
" charadleriftick of a Chriftian \ the only fure me-
thod bf underftanding and knomng his truths
of efcaping the condemnation of God, and ma-
nifefting our afFedion and, duty to Chrift : i.e.
Chrift's word is the only teft of truth., and 'tis
*' the duty and honour of Apollles, Minifters,
" and all Chriftians, to abide by and adhere to
*' it"."— Does any man deny this? furely Mr,
Chandler cannot mean (though I don't know but
he may, for we have had arguments from him of
the fame fize) that the repetition of the words, and
the fayings here, are to ftand for a proof that
Scripture has injoined hereby the Governors of the
Church, to examine the candidates for the mini-
ftry by the inere words of Scripture only — —
And yet, unlefs the paffages he has produced
prove this, they prove nothing againft me. — The
words here, the Ko-pt, the f>;^.«fc7«, fignify no more
than
»" John viil, 31. xii. 48.
^ Cafe of Subrcription, p. 62,
( 8o )
than the douirines. Chrift^s wordsy and Chrifl^s
fayings liere, are Chrid's dotlrines : And becaufe a
continuance in the doBrlnes of Chrift, the receiv-
ing and keeping his do^rines^ be the true charaEle-
riftic of a Chriftiany and the ordy fure method of un-
derfianding and knoimng his truth ; Though Chrifl's
doilrine be the only tefi of truths and the duty and
honour of Apojiles^ Minifters^ and all Chrijlians, be
to abide by, and adhere to Chrifl's do^rine ; By
what rule in Mr. Chandler's logic does it follow,
that therefore the ufe of the mere words of Scripture
by the candidates for the miniftry, are fufficient
to difcover in what fenfe they ufe thofe words \ and
what doolrine they underfland to be contained in
thetn^ when they have been fo differently under^
flood? And if the ufe of the mere words of Scrip-
ture will not difcover this, how then are they triedy
or examined by them, whether they hold the doc-
trine of Chrift ; which is allowed to be the quali-
fication necejfary for their admifjion^ and concerning
which the tryd is to be made, if it is to be a tryal
of any fignificancy ?
Of the like force are all his other quotations of
Scripture-texts ; of conferring to the wholefome words
of Chrift \ of obeying the pattern of do^rine ; of
preaching no other Gofpel ; of holding fafl the form
of found words^ the good depofit of found wordsy the
faithful- wordy and the like : All which, 'till Mr.
Chaftdler has contrived fome rule of criticifm, to
fix down the fenfe of holding faft the form of found
wordsy to fignify that the Governors of the Church
are hereby limited /? to hold faft the form of found
words, that, in examining candidates for the office
of the miniftry, they are never to make ufe of any
other words than the 7nere words of Scripture,
though ever fo differently underftood — 'till Mr.
Chandler has fairly proved this to be the meaning of
holding faft the form of found words ^ or to be a
neceffary
(X
( 8i )
necejfary confequence from this direflion ; he may
indeed repeat thefe, and a hundred other paflages
of Scripture of the like import, and may tell us
that hu New Teftament exprefdy determines the rule
of tryal—hx\^ when he has done, he may repeat
too, if he pleafes, the fir ft chapter of Genefis^
which will be juft of as much fervice to him as the
other.
But let us attend him in the progrefs of his
argument—'' According to thefe apoftolical con-
*' llicutions, there was a form, tottd^, a model,
or pattern of dodtrine — This model ofdodrine
was compleat^ from which there was to be no
variation — Timothy and Titus were to adhere to
it'— The Bifhops and Church-Governors were
" -to hold it fail"— To what end ? Mr. Chandler
fhall tell you in his own words—" that by the
*' found doBrine contained in this form, they
*^ might effedually exhort and convince gain-fay-
" ers°" — Well -, and might they not keep to the
found doBrine^ contained in this form, without al-
ways keeping to the very words of it ? They were
to exhort and convince gain-fayers^ by the found
ioBrine contained in this form. The do^rine was
what they were thus injoined to hold faft. This
was the form^ the tz^tto?, the model they were to
adhere to^ and from which there was to be no va-
riation ; and when Mr. Chandler has proved, oa
the contrary, that the ti/ttd; fignifies the exa6l /f/-
ter\ and fyllahles of Scripture i and that thefe texts
injoin, that, in the examination of the candidates
for the miniftry, there fhall be no variation from
thefe letters and fyllaUes -, they will then, and not
*till then, be of fervice to him in the prefent quse-
ftion — Mr. Chandler fays, that Timothy was to
charge others not to contend about words^ as a thing
M profitable
« Cafe of Subfcription, p. 64.
( 82 )
prof table for Jtothing — This is againfl: him ; For
furely they moft contend about words, negledling
the tbifjg, who infift fo ftrenuoufly for the necef-
fity of ufing ScnptuvG- words only, even in cafes
where the ufe of them is become ambiguous ; not
they who contend, not about the mere words , but
about i\\t fenfe and do5irine of Scripture — 'Tis Mr.
Chandler therefore who falls under the cenfure of
contending about words ; and all his arguments, as
they center in this, fo the reader will find them to
be accordingly — profitable for nothing. Was TituSy
or the Bifhops he was to ordain, tied up to exhort
and convince gain- fay ers by the mere words of
Scripture only -, becaufe they were to hold fafl the
faithful word, and exhort and convince them by
found do^rine ? What if they found, that thefe
gain-fay erSy though they received the literal form
of doctrine, the Scripture-words ; yet rejedled the
found do5frine really contained in thofe words ;
and fo held the forin without the true power of
them, the floadow without the fubftance F-^How
was TituSy in this cafe, or the Bifhops, to exhort
and convince thefe gain fay ers ? Why, according
to Mr. Chandler, they were only to keep conti-
nually repeating the mere words of Scripture ; thofe
very words, and no other, which yet they knew
thefe gainfayers readily affented to from the very
firfl, and would do fo to the very lafl, without
being at all the more convinced of the found doc-
trine contained therein ; 'till they were farther con-
vinced of the true meaning 2indfenje of thofe words ;
which if Mr. Chandler can find out the fecret of
doing, by repeating over only the fame Scripture-
words, and no other ; he will fhew himfelf a much
greater genius, than at prefent I take him to be.
This is a method of convincing, which Mr. Chand-
ler, 'tis likely, would make ufe of; But which, I
believe, neitiier 'Titus nor St. Paul ever dream'd of.
But
( 83 )
But now for a dafh of criticifm — " yTnvjTrum^
" (fays he) fignifies a fhort, compendious, plain,
" and perfpicuous fummary of things, in oppofi-
" tion to a prolix and more explicit and particular
" account of them, and thus it well anfvvers to
*' the word lu-mi^ the platform or model of doc-
*' trine, which was to be the rule and flandard,
with which every thing taught in the Chriftian
Church was to be compared, and by which it
was to be judged of and determined p." — But
notwithftanding this ym-wTruem was originally ever
fo plain and perfpicuous, before men had cor-
rupted it j yet, when various and contradidory
fenfes and meanings, fignifying different and con-
tradidory doctrines, have been put upon the
isjords of this T'mvjTnaaii ; it mufi: thereby be ren-
dered uncertain, in which of thefe fenfes and doc-
trines, any perfon ufes the words of it, while he
keeps to the mere words onl)\ and refufes all ex-
planatory inquiry, as Mr. Chandler advifcs him to
do •, for the governors of the Church, it feems,
are never to go beyond the letters and fyllables of
this TTnwTmffj; ', they have authority to examine
the candidates for the miniflry by thefe words only,
and by no other ; and all this, becaufe *' rmiuTTucni
" fignifies a plain fummary of things, by which
*' every dodrine was to be judged of, and is a
" perpetual rule of judging concerning the found-
" nefs of all men's fcntiments in the faith of
*' Chrift q." /. e. Becaufe the found dodrine of
Chrifl:, is really contained in certain words, which
have had alfo unfound fenfes, expreflive of unfound
dodrine put upon them ; therefore^ iht^koUhofe
words alone^ is a fufficient tefi^ whether the perfon
who ufes them alone^ holds the true or the falfe^
the found or the unfound dodrine, contained in
M . ^ them—'
P Cafe of Subfcriptlon, p^ 65. q Ibid. p. 65.
(84)
them — Here again are premifes and confeg^usnas
for you ! —But fince 'tis a piry that all this learn-
ing and criticifm, about T'Trorj-mmi and Tv^rcir,
fhould be thrown away •, I fhall borrow it of Mr.
Chandler for a moment ; and obferve, that, fince
this form of found words, this model and platform
of dovSlrine, was (as Mr. Chandler fays) a Jhort^
conipendious fuminary of things \ it muft, from the
nature of it, when corrupted and perverted lo make
it teach different doctrines, not only admit of, but
require the more explication^ and render an explicite
inquiry in what fenfe the candidates for the mini-
dry underlland it, the more neceifary. But he
goes on ftill in thQ fame ft rain, repeating over ^nd
over the fame things, and to as little purpofe. —
He fays, that " St. P^///has given us an exceed-
*' ing particular rule, about preferving the purity
" of the faith." And what is it? Why, the old
rule, oi ^' holding faft the faithful word \^* i, e. the
general rule to do a thing, and the means how^ and
in what method it is to be done, are, with Mr.
Chandler, one and the fame thing. — The direction to
hold f aft the faithful word, is the fame, and no more,
than xo prefers e the purity of the faith \ and they are
both equally, and no more than, general rules : But
all this while, how is this to be done ? how are we to
preferve the purity of the faith ? Why, Mr. Chan-
dler tells you, by holding f aft the faithful word, i. e,
hy preferving the purity of the faith : But I muft
afk him ftill, how, and in what method, are we to
hold faft the faithful word ? Does a general direc-
tion to hold faft the faithful word, limit it to Mr.
Chandler's method of doing it, by holding faft
the mere words of Scripture only ? If not,
then his means are not fpecifed in this rule ;
which, as exceeding particular as he fays it is, is
not
' Cafe of Subfcription, p. 66.
( 85 )
jiOt half fo exceeding particular^ as his reafoning
•upon it.
But it " exprelsly determines the method how
*' Bifhops are to preferve the purity of the faith,
*' in oppofition to all heretical oppofers ' ",-^An
heretic underftaiids the words of Scripture in a
perverted fenfe, and explains them in that fenfe to
the people -, ar.d *Mr. Chandler is to oppofe this
heretic, and convince the people of the contrary
dodlrine, and preferve the purity of the faith --^
How ? Why, by holding faft, and repeating to them,
the mere words of Scripture only, and no other \
and I fuppofe he is as likely to convince the peo-
ple, as to oppofe the heretic, by this method, to
any purpofe. — If this were all, a cohler is as able to
oppofe an heretic and convince the people^ as Mr.
Chandler y if he can but read the Bible.
We have a great deal more tautology, about
the one faith which the word of God contains, the
words of faith, the form of found words, the good
depofit, and the like • " ; from which he argues in
the old ftrain — "So that the particular way to
*' maintain the doftrine uncorrupt, is for pallors
" to teach what the Apoftle hath taught them,
■* what they have learnt from his words""— »•
True •, But does this prove, that thefe pallors are
tied down hereby, to teach it only in his words ;
without attempting to explain thofe words ; to
fet their genuin fenfe, and the do6lrine really
contained in them, in its true light ; in oppofition
to other pallors, who have corrupted and per-
verted thofe words, by falfe glofTes and conftruc-
tions ?
. And now, after more dill about tht form of do-
Brine , and the good depofit, and making himfelf a
little
r
■ Cafe of Subfcription, p.. 66.
; * Cafe of Subfcription, p. 67, ,» {bi4.
{ 86 )
little merry with St, PauPs caution, not to be
ioffed to and fro hy the Jleight of men, er Tiavov^yttt <o^i
vfv ^.^S'64(iv vii 'ffAAt'M^, which he elegantly renders
cogging the dice ; he begins, with great felf-com-
placency, upon a review of his learned labours,
to be " aflonijhed, how any writers of integrity
*' and credit can quote all thefe paflages of Scri-
^' pture, and yet gravely tell the world, that
*' thefe are all general rules, which are ordered to
" be obferved by the Church ^ " — But I fee no
reafon, from any thing Mr. Chandler*^ New ^efia-
ment has produced, to induce me to look upon
thefe apoitolical diredlions to be at all more par-
ticular 2ind fpecifical means, than I did before. —
Whenever Mr. Chandler finds that there is not any
force in his reafoning, then, he is aftonifhed —
Now, / am aftonifhed whenever 1 find that there
is,
" But every one of them (he fays) evidently
' and particularly confronts and condemns the
' pradlice" — of what? Why, "of fubftituting
' the doftrines of men in the room of the doc-
' trines of the word of God, of fetting up any
' other form of found words, as the teft of un-
' corruptnefs in the faith, than what that con-,
' tains ^". — Does any pradice in the Church of
England come under this cenfure ? Are explana-
tory articles any farther contended for, than they
fhall appear to be warranted hy holy Scripture^ and
may be proved thereby ? — Does not this declaration
make a part of their explanatory articles ? — But
the quaeftion between Mr. Chandler and me (which
he induftrioufly obfcures) is, not, whether Scri-
pture, that form of found words, be not the only
teft o^ found doctrine j But, whether ifs being fo,
proves
" Cafe of Subfcriptlon, p. 68.
y Cafe of Subfcription, p. 68.
( 87 )
proves that therefore^ when the words of this teft
have been perverted to different and contradictory
meanings^ have been under ft ood, and made ufe
of, in different fenfes by different men ; whether,
in fuch circumftances, an explanatory examination^
or, the requiring an affent to explanatory articles,
be not neceffary^ in order to difcover whether the
candidates for the miniftry hold the one true faith,
contained in that form of found words ; the ne-
ceflity of difcovering which, immediately follows
from the allowed right of examination into their
qualifications for the office of Public Teachers ;
which has been before fhewn. — 1'his h the qus-
ftion between Mr. Chandler and me ; and there-
fore all his long harangue^ about xht form of found
words being the only tefi of faith ^ is nothing at all
to the purpofe.
Upon the whole, I now leave it to the reader
to determine, whether Mr. Chandler has made out
the point he undertook to prove, viz. that what
1 call general., apoftolical rules ^ or direoiions to pre-
ferve the faith of Chrift, and to try and examine
the candidates for the miniftry ; are, on the con-
trary, not general rules, but particular^ and fpeci^
fical means., and methods of doing this, as exclufive
of all explanatory inquiries ; and in the rnere words
of Scripture only. For This is what he muft
prove, or, the reader is defired to obferve, he
proves nothing. — The force of all he has faid a-
mounts to no more than this ; that, to hold faft
the doolrine of Scripture, is the only means to be
made uie of to preferve the Scripture-doCfrine \
which are identical propofitions. — 'Tis undoubted-
ly true, but proves nothing in the prefent qus-
ftion •, and therefore, after all, my argument ft ill
remains good, that thefe general rules and direc-
tions, are fo far from excluding^ that they autho-
rize an explanatory inquiry.-^ Knd now the reader
is
{ 88 )
is enabled to make a judgment, from this and
other inftances, whether Mr. JVhite and myfelf, of
Mr. Chandler y are ill- acquainted with our Bibles,
I faid, that when the Apoftle gave rules to the
Governors of the Church, no doubt he defigned
they fhould *' make ufe of means proper to this
*' end, and did not fpecifie them. — - PFhat then
(fays Mr. Chandler) are his rules good for * .^ — •
Lefs pertnefs, Sir, and more caution might not
have been amifs. — He arraigns the wifdom and
prudence of the Apoftle, upon fuppofition that
he fhould not be found to have fpecified the par-
ticular meats and methods, of prefer ving the pu-
rity of faith, and trying the candidates for the
miniftry, in all times and circiimftances \ fuch
means as exclude all explanatory inquiry^ by the
mere words of Scripture only ; and fays, he would
not have done like all other men of good fenfe^ it
he had not ». It would have become him there-
fore, to have been very certain^ that he has, or
can produce one text that will fairly prove this.
If he neither has, nor can, his reflecflion becomes
ferious. — But his zeal againft fubfcriptlbn, has
eaten up his prudence — Peevifhnefs muft 6e vent-
ed, at the expence of the infpired Writers^ and his
lolts he fhot^ though they light even upon ati Apo-
ftle,
In the progrefs of my argument, I obferved,
that *' it would indeed have been impofiible for
*' the Apoftle to have gwtn particular rules about
*' things of this nature j Becaufe they [the par-
*' ticular rules, or means of performing the gene-
*^' ral direftions of preferving the faith] muft
** change and vary, according to the variation of
" times and circumftances ^ ". — In anfwer to which,
Mr.
• Cafe of Subfcription, p. 60.
• Cafe pf Subfcription, p. 60.
• Church of £^^/tf»<^ vlnd. p. 35.
( 89 )
Mr. Chandler afks— " What ? was it impoflible
*' for the Apoftle, under the influence of the
*' Spirit of God, to deliver the dodrines of
" Chriftianity in a plain and intelligible manner ?
*' If not, then it was polTible for him to deliver
'' as plain a rule, and to fpecify as certain means
*' to preferve thefe dodrines in their purity '^ ".
That is, was it impoffible for the Apoftle to de-
liver the do(5lrines of Chriftianity,' in fo plain and
intelligible a manner, as it (hould not be ever pof-
fible for any zveak and fallible men to mifunderftand,
or to pervert and ^m falfe fenfes upon, the words^ in
which thofe dc^rines were delivered ? — which is a
qujEftion I leave him to anfwer.
The Scripture may be plain and intelligible e-
nough to jnftify providence^ though not plain enough
to overcome fpiritual pride^ ?ind felf- conceit ednefs -,
or to over -rule the nature of things. — As long as
men are moral, fallible Jgents, I apprehend it will
always be in their power to pervert, or may be
their misfortune to miflake^ the fenfe of Scripture-
words. Nothing can be fo plain (Mr. Chandler
has taught me that) but fome men may not un-
derftand it, or may pervert it to their own fenfe—
By what rule then could the Apoftle guard againft:
all innovations, all faife gloffes and mifinterpreta-
tions of Scripture, and make it impoffible for
men to ufe Scripture-'K;*9rJi in different fenfes ?
Mr. Chandler fays, by this '' one very obvious
" rule, viz, to adhere to thefe do6lrines in the
" plain and intelligible manner the Apoftle hath
" delivered them, and try all human opinions by
" them ^ ". He means, in and by Scripture-
-words only.— What! When every fed: and party
ofChriftians, equally adhere to Scripture ':<^wJj -,
N yec
c Cafe of Subfcription, p. 6^.
^ Ibid. p. 69, 70.
( 90 )
yet All differ as to the meaning of them ? Will
any man then, of common ingenuity, perfift in
maintaining, that the ufe of Scripture-w^rii only^
is 2i fiifficient fneans to dif cover what each of thefc
feds and parties of Chriftians mean by them •, or
that all human opinions may be tried, or di [cover-
ed to be true or falfe by Scnipimt-words only ;
when thQ falfe as well as the tme^ equally claim
Scriptcre-'a;cr^i but in different fejifes ? — A Papift
holds tranfubftanliation, and he quotes, and adheres
alfo (I think fufficiently) to Scripture-words. How
are you to try this huinan opinion by Scripture
words ? I know but one way \ and that is, by in-
quiring whether thefe Scripture-words do really
fignify what he underftands by them : But this in-
troduces explanation ; which is not to be performed
by adhering only to the very words ^ about the
meaning of wbichy the quscftion is* — What then is
become of Mr. Cbandler^s one very obvious rule to
try all human opinions hy^ a?2d to preferve the one
true Scripture- doctrine ? — unlefs he means, that by
adhering to Scripture-words^ you prefer ve the doc-
trine in your Bible -, though men ufe them, and ex-
plain them abroad in as many different fenfes as
they pleafe.— It would feem flrange, that there
Ihould be fo much difficulty, in making men un-
derftand a plain thing. Let any unprejudiced
man judge, whether there can in nature be fo idle,
and ridiculous a pretence, as that an affent to Scri-
piure-words only^ is a fufficient tefi that any one
holds the one only true Scripture-i'^;//*? of thofe
words 5 when thofe words are ufed to fignify
different things, and as containing different doc-
trines. The real truth muft be, that men know
it is not, and therefore contend fo ftrenuoufly
for the ufe of it — They would take upon them
the office of public teaching, without difcovering
what their faith and opinions are ; and therefore
plead
{ 91 )
plead {ox fuch a left as they know cannot difcover
them : And this may be a good reafon for their
plea ; But then, to infift at the fame time, in the
face of common fenfe, that it is a teft of their
opinions, is going fuch lengths, as they ought to
be ajhamed of.
He afl^s — " How doth the variation of times
" and circumftances affedl the methods for pre-
*' ferving the puricy of the Chriftian faith* ? "—
I refer him to what I told the Old Whig ^ ; and to
what he has obliged me to tell hiin^ over and
over. — In order to preferve the purity of the Chri-
ftian faith ^ it is proper to take as much care as
pofTible, not to admit any to the oiHce of Public
Teachers, bu: thofe who will teach the pure Chri-
ftian faith ^ and not teach and propagate /^//'^ and
erroneous doolrines inftead of it. — In order to this,
it is neceflary to /ry, and examine thofe who offer
themfelves as candidates for that oince, vjhether
they hold the pure Chriftian faith ^ or erroneous doc-
trines.— To perform, this tryal by Scripture-'^i?rJj,
may be fufficient in fuch cai'es, and in fuch times,
when and where men are agreed about the true
Jenfe of thofe words. — In other cafes and circum-
ftances, where the tnany different and contradiBory
fenfes^ put upon "^zn^im^-wordsy have rendered
it uncertain in what fenfe any man ufes Scripture
words -, there, an explanatory inquiry will become
iieceffary^ in order to difcover whether thefe can-
didates for the office of Public Teachers, do or do
not hold the true Scripture faith ; and more or lels
explanatory, a more or lefs flrid; inquiry, as more
or lefs falfe glolTes, and interpretations of Scri-
pture-words have gained ground. — This account,
I think, is agreeable to truth and reafon, and
N 2 fuffi^
« Cafe of Subfcription, p. 70.
' Church oi England vind. p. 35.
( 92)
fufficlent to fatisfy any man, how the variation of
times and circumftances may affeEl the methods for
freferving the purity of the Chriftian faith — except
a weak man who can not, or an oh^inate one who
will not, be-fatisiied.
It is therefore wholly impertinent to aflc fuch
quseftions as thefe. — " Is that faith fufiiciently
'*^ explicit and clear ^ ". — I anfwer — the words of
Scripture having had different fenfes put upon
them, it becomes not clear in what fenje any per-
fon ufes fuch Scripture- words -■, nor is an afTent to
Scrip ture-ze?crJj only^ in fuch cafes, explicit e of any
man's faith.
" Produce it as it is, in its own native fim-
*' plicity and purity, and it will always prevail'
*' with honed minds'"'. — Mr. Chandler has/(?r-
got himfelf. We are difputing, nor, whether the
Chriftian faith, produced in its native fimplicity
and purity, be fufficient to fliew the truth to ho-
neft minds •, Bur, whether an affent to Scripture
words only^ will fliew to others^ whether a perfon
holds the one true Scripture-doBrine. — But, to take
him in his own way — produce Scripture- words
(for that is what he contends for) when it is known
that they have had various., different.^ and incon-
fluent fenfes and meanings affixed to them, and have
been accordingly made ufe of to fupport different
and inconftftent do^irines ; produce Scripture-words
wnditr fuch circumftances, and try in fa5f whether
they will convince all honeft minds, and induce them
to agree in the one true faith of Scripture.— If this
be the cafe, then no two men ox honeft minds would
tvtr differ shout the fenfe of Scripture, — But is this
fad?
Again—
8 Cafe of Subfcription, p. 70.
^ C'Jc of Subfcription, p. 70.
( 93 )
Again — " Is the chrifliap faith obfcure and
*^' intricate ' ?" — Yes -, fo far as the prefent quse-
ftion is concerned. Men have made the ufe of
mere Scripture- words infujjicient to dif cover the
fiiith of him who refufes to give an account of
it in any but tbofe words alone^ by the methods
above- mentioned. — " What methods (fays Mr.
" Chandler) can the Governors of the Church
'^ take, to render what God hath left obfcure,
" more clear and intelligible^^?" — I anfwer -, by
taking away the ohfcurity^ and fixing, according
to right reafon, and true criticifm^ according to the
bed gf their judgment and confcience, the one^ only
genuinfenfe and tneaning^ not of what God hath left
obfcure^ but of what man hath made /o.-^Hq may
fay, if he pleafes, that Church-Governors may,
by affixing one fenfe to Scripture-words, affix a
falfe fenfe — They are indeed fallible ; But ftill,
fmce the due and confcientlous difcharge of their
office, and the nature of it, make it necejfary that
they fhould a6l herein according to the beft of their
judgmient ; their being fallible in the tife of the
rule, proves nothing againil the rule itfelf— They
are anfwerable for it.
" Plain truth (fays he) is the be ft difcoverer
*' of every thing that is oppofite to it i" — But the
quaeilion is, where the plain truth lies^ in which of
the fever al different interpretations which have been
given to Scripture-words. — Mere words^ without
fome meaning affixed to them, are only wnfenfed
characters ; and when different meaiiings have been
put upon them, and equally conteyided for ^ the pre-
vious neceflary inquiry is, what is their true fenfe ^
before the truth of what is contained in them can
be judged of — Plain truth, before it be found outy
cannot be a difcoverer oi any thing.
" Try
f Cafe of Subfcription, p. 70. ^ Ibid. p. 70. ^ Ibid. p. 70,
( 94 )
Try herefies and errors (fays he) by the
ftandard of found do6lrine [i. c. by Scripture-
words only] and their enormity will initantly
become vifible "'." — What ! when the qu^ftion
is about the meaning of the words of this ftandard,
and what the found dodlrine of them is? —
'' Whether (fays he) there be few herefies
' or many herefies, Socinian^ or Arian, or Atha-
' nafian^ or Sabellian^ or Trilbeifticy or Anni-
' nian, or Lutheran, or Calvinijiic, or Popijb he-
* refies ; this fingle rule is univerfally applicable
' to them : Hold faft the Apoftle^s form of found
' zvords [i. e. the mere words of Scripture] their
' diflbnancy with this model and form [i. e. the
' difibnancy with the mere words of Scripture]
' will inftantly appear "." — All which requires
o other anfwer, than that every man knows it to
be, in the prefent circumftances, dire^ly contrary
to fa5i and experience. — How comes it, that all
thefe different dodrines are taught, as Scrip-
ture-doclrines \ if producing the mere words of
Scripture ^rcfufficient to fhew them all in an inftanc
the dijjonancy of every one that is wrong ; and why
do not all thefe men agree ^ fince all of them hold
faft the mere words of Scripture ? —
Let us fuppofe one of each denomination he
has mentioned, a Socinian, an Arian, an Athana-
fian^ a Sahellian, a Tritheiftic, an Ar?ninian, a
Lutheran, a Calvinift^ and a Papift •, All fitting
in confult, and debating together concerning their
fever al opinions, and which of them, or how many
of them, are the true Scripture- do^rine ; when,
after many learned arguments on all fides, with-
out being able to come to any agreement, out
comes Mr. Samuel Chandler, with his New Tefta-
ment in his hand—" Gentlemen, fays he, what.
" m
» Cafe of Subfcription, p. 70. « Ibid. p. 70, 71
( 95 )
" 'in the name of common fenfe, are ye All dif-
*' puting about ? The thing is as eafy to be de-
*' termined as poffible — fee here— here is my New
*' Teftament^ which 7noft certainly and exprefsly
*' determines the rule of tryal." ■■■■Here is the
*' form of found do5irine^ the whole jome words of
*' Chrift, th^good depoftt — Here, only read thele
'' mere words y and they will foon end all your
" differences. Thefe mere words alone are the
*' plain truth, the heft difcoverer of every thing that
*' is oppoftte to it — This is the T'^roTifTnoajs, the
'• form, the model, the touchftone, to try all your fe-
" veral opi?iions by — Bring them to the tejl of thefe
*' letters and fyllables, there can be no deception or
*' impofition-'^H.old h^ this form of found words -, I
*' mean the mere words of this form ; and all will
" be fafe — judge all your opinions by thefe, and
*' things will be clear at once ; the falfe and the
*' true will inftant'ly appear -, and if you are but
*' honeft men, you will agree about 'em pre-
'' fently." — Now I afk any man of plain fenfe,
what would be the event ? Why, in all human
probability, the Socinian, the Arian, the Athana-
fian, and the reft of 'em, would rife up, and
" thank Mr. Chandler for his good intemions -, but
*' would let him into the fecret, that they All
knew, as well as he, that there were certain
words in the Bible ; that their New Teftamenc
and his, were exactly the fame ; that they All
equally aflented to this form of found wordsy
and were difpofed to hold it as f aft as himfelf :
But, that their difficulties and differences, unluc-
" kily, depended upon the meaning of thofe words,
*' which had aU their fever al fenfe s put upon them \
." and had equally been alledged,and contended for,
" in fupport of their refpcoiive opinions ; and that
*' confequently, in order to determine their con-
" troverfies, they found it necelTary to do 7?iore
" than
Ci,
cc
cc
( 96 )
** than to hold faft the form of Scn^iurt-words
*' only ', namely, to inquire after the one true
*' dohrine contained in thofe words \ and in order
'' to this, to examine, debate, and make an ex-
plicite inquiry., as far as they were able, and ac-
cording to the beft of their judgmeni and con-
" fcience, into the fenfe and meaning of thofe
*' words — that it was to this end they were now
met together ; and therefore, that he might as
well go about his bufinefs^ and not interrupt
them any farther j ior that the method he pro-
pofed, of making them All fee inftantly the
" true do(5lrine, by adhering to the mere words of
" his New Teftament *, when their differences
** were about the meaning of them, was idle and
*' impertinent'' — and, if they laughed at him into
the bargain, he might thank himfelf for his pains.
— ^^Though, perhaps, they would think him wor-
thy better treatment, when they fnould be inform-
ed, that he had no ill will to any of them 5 and,
to convince them that he had no intention to ban-
ter them, fince they had afTured him that they
were all ready to afient to the form of found words,
he defer ed no more., and was ready to make one arnong
them., to embrace them as brethren., and to live and
die with them — nay, to admit every m.an of them
to the ofHce of Public Teachers in his Church., and
to give them free libe. ty, licence, and protedion,
to preach and propagate all their feveral opinions.^
as fhould feem good in their ozvn eyes *, and acknow-
ledge their equal right and claim to Church prefer-
ments and emoluments — For, whether he fows
wheat or tares, the labourer is worthy of his hire.
And now Mr. Chandler advertifes the public,
that Mr. White and his fellow labourer the cham-
pion., have " found out a catholicon, a univerfal
*' remedy, a choice fpecifck, ?nixed up with the bitter
*' of certain penalties, and the fweet o( feme good
comfortable
a
(97 )
*' comfortable emoluments y equally proper for all
*' conftitutionSy and by which, it mujl be confeffed^
*^ they have wrought fundry very re?narkable
** cures ^." — I hope he does not mean here to con-
fe/sy that thefe i'sLiUQ good, comforl^able emoluments^
are what have wrought the remarkable cure upon
himfelf and friends, in the affair of comprehenfion-^^
though it muft be confejfed^ it has appeared, in the
courfe of this debate, that they are not wholly m-
proper for his conftit ution, -^But after this aukward
attempt to be witty (which is not his talent) upon
IS/iv, White and the Champion •, he fays, that " it
is abfurd to tell the world, that particular rules
mud change and vary, according to the varia-
tion of times and circumftances, when delivered
by an Apoftle, when they themfclves have a
particular rule, which they fuit and apply to all
*' variations of times and circumflances, and allow
*' to be equally proper for one church, as for an-
" other P.* i.e. fubfcription to explanatory arti-
cles^.— But is this a true, and honeji reprefenta-
tion of the matter ? Have I any where faid, ei-
ther diredly or inriireflly, that fubjcription to exr
planatory articles is the one only method equally
proper to be ufed in all churches., and in all times
and circumftances ? — No ; I exprefsly declared, that
I thought a rule proper for one church, might nor,
even at t\itfa?ne time, be fo for another -, and that
it was for this very reafon, that the Apoftles could
not have given particular rules, which mufc thus
vary according to times and circumflances "" ; and I
exprefsly limited this particular method oi fubfcrip-
tion to explanatory articles, to fiich times and cir-
cumflances only, when and where the Governors
of any Church fl^iOuLi judge them to rejtiirek*,-'^
O Is
« Cafe of Subfcription, p 71, 72.
P Ibid. 72. q F/i. Ibid.
* Church of ^^^/<7/;i/ vindicated, p. 35. f Ibid. p. 41.
( 98 )
\s tV\s fuiting and applying the rule of ftthfcription
to all variations of tiines and circu7nftan€es ? Is
this allowuig it to he equally proper for one church- as
for another f — *Tis pity that the heat of contro-
yerfy fhould make Mr. Chandler forget hi?nfelf fo
far^ as not to have a httle more regard to truth.
He fays — " if this particular rule and method
be proper to preferve the faith of their articles
pure and uncorriipt, then it will follow, that
fubfcribing to any other form is equally necef-
fary and proper for the fame end, and that
therefore a fubfcription to the dodlrine of Chrift
and his Apofiles, in the words in which they
have delivered them^ will be an equally proper
mt'thod to preferve their doctrine pure and un-
corrupt ^" — In like manner he had ht^ort jum-
bled together BiQiop5//rA/<f/'s expofition^ FoptPius his
Creed, and the Koran of Mahomet \ in order to tell
us, that explaining the words of fcripture by the ar-
ticles, is the fame abfurdity, as it would be to explain
thofe articlesby hiCiiop Burnet's expo/ition, Fope Pius's
Creed, and the Koran of Mahomet ; inftead of
adhering only to the words of the articles".—
The vvholeis a rhapfody, nothing to the purpofe :
For if v.-e were to examine any man's faith in any
articles, where the words of them have been ufed in
different and contradictory fenfes^ and to fupport
different and contradt^ory dokrines^ as contained
in thofe articles^ fo as to render it impoflible to dif-
cover^ by the ufs of thofe words only^ what doc-
trine any one intends to exprefs by them, and to
Tubfcribe to in them (which is the cafe in regard
to mere Scripture- words in many inftances) a fub-
fcription to luch articles in thofe wordsy will
be equally infufficient : fo that this argum^ent (fuch
as it is) proves nothing. — He lets us here into a
fee ret
* Cafe of Subfcription, p. 72.
^ Ca;e of Subfcription, p. 39.
( 99 )
jecret however, that the articles of the Church of
England have no more relation to Scripture'
doolrine^ than Pope Pius his Creeds or the Ko-.
ran of Mahomet have to the articles-, for other-
wile, his parallel will be as bad as his argu-
msnt^ and that is bad enough. — How the Koran
of Mahomet came in, no one will wonder, who re-
col ledls Mr. C handler'' s wandering difpofition. He
who travels to Sweden^ and from Sweden to Mof-
cow^ from Mofcow to Geneva^ ironi Geneva to
Scotland^ from Scotland to England^ and from
England to Rome ^ (and with as little improve^
ment or advantage to his argument, as mod of our
modern travellers do to themjehes) 'tis no wonder
he fhould take Conftantinople in his way.
Mr. Chandler now draws towards a conclufion
of this chapter ; and therefore is refolved to give
the reader, before he has done, a caft of his fkill at
drawing confequences again.
I H A D faid, that " all the texts commanding
*' Church-Governors to preferve the faith of
" Chrifl whole and entire, are fo many warrants
" for the making ufeof all the expedients which
*' the nature of the thing requires, or human pru-
'' dence fuggefls ^'.'* — Obferv^e Mr. Chandler^ con-
clufion from hence — " So that if human prudence
fuggefts fuch expedients as the nature of the
thing doth yiot require, the Apoif le warrants
" them to make ufe of them'^.'^ — Though J am
got fo far in the examination of Mr. Chand-
ler's book, this would almoft perfuade me to
throw by my papers, and give myfelf no farther
trouble, with one who argues in fuch a manner
as cancels all claim and pretence to reafoning.—
*' The Governors of the Church are warranted to
*' make ufe of all the expedients which the nature of
O 2 '' the
^ Vid. Cafe of Subfcription, p. 42.
y Church of ^;?^/tfW vindicated, p. 35. '
* Cafe of Subfcription, p. 74.
( Joo )
*' the thing requires, or hurhan prudence fuggcfts.'*
Here Mr. Chandler makes the word or (which he
therefore prints in capitals) to be an exclufive terjn^
and to fignify, that any expedients fuggefied by
human prudence may be ufed, though they be fuch
as the nature of the thing does Jiot require. — V/ould
not a plain honeft man wonder, how he could
hammer out fuch a con{]:ru(5l;ion of my words ? the
plain, obvious fenfe of which, is no more than
that Church- Governors are warranted from Scrip-
ture, to make ufe of fuch expedients as the nature
of the thing requires, or human prudence, from
confidering and weighing what the nature and
circumftances of the thing do require, fhall fuggefl
to them : And if Mr. Chandler can produce any
one man, v/ho has ever read that paflage, thatun-
derftood it in the fenfe he puts upon it \ or th^
will fay, the words are fairly capable of any fuch
fenfe ; I will then admit that he had fome.x^2S.O\\
for this obfervation — Bat if the reader (hall be of
opinion, that Mr. Chandler could not hut know^
(when I mentioned equally the expedients which
tht nature of the thing Ihould require, or the expe-
dients which human prudence fnould fugged) that
the expedients fuggefted by hu7?ian prude nee ^ were
not there meant as exclufive of the regard, at the
fame tme merJioned^ to be had to the nature of the
thing'^U the reader fhould be of opinion that Mr.
Chandler could not but know this •, I leave him to
judge of his confcience^ and of the folemn appeal
he makes to God, that he has no intention to de-
ceive or prejudice any one perfon living — I told* you
I had learned from Mr. Chandler^ that nothing
could htfo plain and intelligible, but that it may
flill be cither mifunderftood, or perverted.
And this I fuppofe will be thought a fufficienc
reply to the inventory he gives in the next page, of
V imprifonmentSi conffcationSy mutilations^ hanifh-
" ments^
( loi )
*' ments^ halters^ fires ^ fciggots^ crufadoes^ majja-
*' cres^ iriquifuions""^one would think he had
been bred an attorney, and learned to value his
papers, as the other does his parchments, according
to the number of lines and lyllables — But, " all
** thefe (he fays) if human prudence Ihould fug-
*' geft them, would, according to my account, be
" warranted by the Apoftle 3." As if, btca.uCefuch
methods are authorized, as true human prudencCy
upon confidering what the nature of the thing re-
ally requires, fuggelh to wife and fiber men ;
fuch methods only as are juft, lawful, and necef-
iary ; therefore all fuch other methods are autho-
rized, as human paffion^ and a zeal without know-
ledge J fliall happen to fuggeft to zealots and bigots ;
methods which the nature of the thing does not re-
quire, and which are neither juft, lawful, nor ne-
cefTary, but inhuman, wicked, and deteftable.
He fays, '' 'Twould be difficult even for in-
** vention itfelf to give a worfe charadler of the
*' Apoftle than this ^ '*— 'Why then did he give
it ? for the piflure is of his own drawing ; and, as
difficult as it was, we fee Mr. Chandler could com-
pafs it. Nothing that I have faid will contribute
to its likenefs — 'Tis indeed the prod u(5l q^ invention
itfelf^ and that invention is his own.
But Mr. Chandler has not done with St. Paul
yet. He liiys, that '* if he thought he deferved
" this charadler, he would have Jtothing to do with
*' him^." — I muft tell Mr. Chandler^ that even to
mention that character and St. Paul together, is
indecent : Butj to fay that he would have nothing to
do with him, is a guft of zeal that had better have
been fupprefied. For tho* it be faid only on iuppo-
fition, that the charadter he has delineated, would,
if St. Paul had left it to Church- Governors to
^ make
• Ft J. Cafeof Subfcriptioti, p. 75.
^ Ibid. p. 74. « Ibid.
( 102 )
make ufe of fuch expedients in the cafes above-
mentioned as human prudence fhould fuggeft, be
t;he charader of the Apoftle (which is not true) yet,
it would, methinks, have become him to have re-
membered what company he was irt^ and to have
obferved a little more modefty and reverence^ when
twcn /peaking ^fuch venerable characters. — To fay
of St. Faiil^ that he would have nothing to do with him^
is, upon any fuppofition, much Jefs upon one of
his own invention., not language to fpeak in of an
Apcjile — I believe Mr. Chandler^ zeal to be as
great as he would repreient it ; and I do not
doubt, but he would feparate and dijfent^ even
from an Apoftle^ if the latter fhould not think as he
does — But notwithftanding that, is he {o inveterate
againll all who differ from him^ that he cannot
even treat them, though they fhould be the iv^
fpired writers themfelves, with decency of language ?
— Where is the man of moderation, and extenfive
charity! — But this, I fuppofe, is an cffe6l of his
noble and virtuous pride ^ in which he boafts to have
eflablifljed him f elf "^ — And Mr. White and the
Champion^ may now eafily excufe the effefts of it
to thern^t. when even Martyrs and Apoftle s are treated
with fo much /^;;^f/z^W/jy.
But he thinks to falve all, by telling us, that
St. Paul " was a wifer, and an honefter man •,"
which we knew before : But, what he adds, that
" thus to reprefent his charadler and docflrine, is
" to do the highefl injury to both«", fhould
have been a caution to himfelf \ for the reprefentation
is his own J and he alone is therefore anfwerable for
the injury thereby done to both *, as well as for the
indecency of telling him, be would have nothing to
do with him.
He
* Vid, Cafe of Subfcription, p. 39. • Ibid. p. 75.
( losO
He winds up the chapter with railht^ at all
Cbnrcb'Govenwrs, ancient and modern, '' whofe
*' prudence and dlfcretion (he fays) have been fo
" ofcen, and in fo many ages, only employed to
«' e^lfJave 77iankind, and aggrandize tbe7nfehes,
" Men that have kindled a fire in the church -,
** and, inftead of fhepherds and governors, have,
*' as all will allow, been too frequently the mer-
" cylefs deftroyers of the flock of Chrift, ^r/" —
As to all which, I fliall only remind him, that
he has forgot hirnfelf ^g^iin, ^nd grozvn warjn •, the
•paroxyfm, I find, is upon him •, and therefore it
will be beft to leave him to compofe himfelf^ and to
grow cool at his leifure.
I Shall only remark, that it is obfervable,
whenever thefe gentlemen grow warm againft the
Church of England, they prefently cry out Popery.
Thus Mr. Chandler, here in the clofe, tells us,
that this " iniquitous fuhfcription fcheme forces us
*' into conceffions, that juftify the expedients that
" Pdpifts make ufe of to opprefs the Proteftant re-
" ligion and liberties i^" and, in the like warm
*' fit, he tells us afterwards, that " the prac1:icc
" of fubfcriptions amongfl: the divines, came from
'' the Church of Rome -, ^ " and therefore fubfcrip-
tion is popery. As if every practice in ^ that
church, becaufe there, muft be popery. *Tis for
the fame reaibn, I fuppofe (and I am glad they
have no better) that epifcopacy, preconceived forms
of prayer, th^ crofs in haptifm, and furplices, are
all rankpopery.-^ThQ Papifts fay ih^ Lord's Prayer
too — I wonder thefe gentlemen ever confented to
do it, for that reafon— It was a faying (I think of
King Charles IV) that a diffenter from the Church
of England, was a Proteftant, frightened out of his
wits i
* Cafe of Subfcription, p. 7^
• Ibid. p. 76, " Ibid. p. 15c.
( 104 )
wits ; and indeed the religion of too many feems
to be only a kind of 7iegative religion ; they are not
Papifis, and that's enough -, and whoever practices
any thing in common with the church of Rome,
though ever fo reafonable, have therefore the
piark of the heaft upon them.— And there is an end
to be gained by this cant — Popery, pricftcraft,
fpiritual tyranny, and the like, " are (to ufe the
*' flile of our learned and excellent apologill) fine
*' words to lead up a cry with, when the clergy
*'* are to have the moh raifed about their ears, and
*' to be made odious \" — In fiiort, popery in-
cludes, and is to fignify every thing, though ever
fo diftant from it — They are defired to rehearfe
the articles of their belief, and they cry, popery /
and they would do the fame, like Scrub in the
comedy, if their ht}ufe was a robbing.
III.
M R. Chandlerh next exceptions, are to the ex-
amples which I cited» to confirm the opinion of
the authority, here claimed to Church-Governors,
from the pra^ice of antiquity,
I had faid, that " if we look into the pradlice
*' of the primitive church, we find they made ufe
*' of this very method oi fubfcription ^ \ " and for
this I refer'd to Mr. Bingham^ s Origines Eccleji-
ajitccB, B. IV. c. iii. fedt. 2. where he tells us,
that the tryal of candidates for the miniftry, " was
*' made three ways : partly, by obliging the e-
*' le6lors to give in their public teftimony of
*' them ; partly, by obliging the perfons eledled
*^ to anfwer to certain interrogatories or quceftions of
" do^rine
* Apology for the Clergy of the Church oi England , p. 34-
wr. Land. 1734.
k Church of i?^/^/<?»^ vindicated, p. 4a.
( '05 )
*' doBrine that were put to them ; and partly, by
*' making t\\tm fubfcribe a body of articles^ or con-
'' fefiion of faith, at the time of their ordination."
And in proof of this, he cites a law ofjuftiman^ and
the IV*^ Council of Carthage ; the one, to fliew
that the perfon to be ordained, " was required to
*' give in a libe), or form of confefp.on of his faith,
" fubfcribed with his own hand','* the other, to
fhew that " a particular form of examination was
*' required, by way of interrogatories levelled a-
gainlt the moft noted herefies."
Upon this Mr. Chandler obferves, that, " be-
caufe I was not at Jeifure to produce any thing
of my own, I moft learnedly refer to Mr.
Bingham'^ antiquities V — Truly, I mufl con-
fefs, that, had I been ever fo much at leifure^ I
fhould have imagined, that producing any thing of
my own^ when 1 was to cite authorities^ would
have been very little to the purpofe, and too much
like Mr. Chandler^s method of reafoning.
As to referring to Mr. Bingham for the ancient
authorities *, as 1 was there exprefsly, at the fame
time, producing alfo Mr. Bingham^s, opinion^who had
as accurately examined \nto antiquity as Mr. Chand-
ler, and was, I fuppofe, as capable of forming a
judgment of what might be proved from thence ;
it was more proper to cite him, for the authorities
he produced in fupport of his opinion, which I
was there delivering, concerning the practice of
antiquity •, than the authorities alone : Becaufe the
judgment of a writer, of that credit and character,
which Mr. Bingham has hitherto borne in the
learned v/orld, is, in this cafe, o^ great weight in
itfelf \ as it may be concluded to have been form-
ed, not merely from thofe authorities there cited^
P but
' Cafe of Subftription, p. 78.
( io6 )
but upon his whole view of antiquity : And it was,
befidcs, but fair and jufl to acknowledge the wri-
ter, to whom I was obhged for pointing out thofe
2Uthoiitics. — Mr. Chandler perhaps might have
tiiought it a better vay, to have put off the 7nar-
ginal learning of another, for our own, without
mentioning him •, and this indeed carries with it a
greater fiew^ and parade of learning and reading :
But, it is well known, that, in reality, nothing is
more eafy than to appear thus learned^ and requires
but little expence of trouble or thought : And who
can tell, whether Mr. Chandler* s learned colleBion
of ancient creeds^ of which he has made fuch often-
tation in this book, may not, if the truth were
known, have been derived from fome fuch fources.
— Index-learning is very extenfive, and a compen-
dious method of procuring admiration, among
fome people^ without miUch ftudy or labour ♦,
which (as Mr. Pope fays)
•turns no ftudent pale,
Yet holds the eel of fdencey by the tail.
But to come to the point— The IV^^ Council of
Carthage prefcribes a particular form of examina-
tion, by v.ay of interrogatories, to the bifliop who
was to be ordained — " What then } (fays Mr.
'' Chandler.) How doth this prove that they
'' made ufe oi this very method of fuhfcription^ as
'' he undertook to prove? — There is not a word
'' of this in the Council of Carthage^** But did
I undertake to prove, from this particular autho-
rity., that the ancient church required this very
method of fubicriptk)n ? No ; to prove that^ I cited
afterwards a law of Jufiinian^ which will be con-
fidered prefently. 1 was here previouflj fhewing,
that
» Cafe of Subfcriptlon, p. 73.
( J07 )
that they made ufe of a method which is equivalent
to fubfcription, viz. interrogatories. " Sup-
" pofe it is (fays Mr, Chandler) doch every honelt
*' man th.it honeftly anlwers a qusedion, lubfcribe
*' to it "" ? No, if he did, then it would have
been a dire^ proof of fubfcription, and cited as
fuch ; whereas 1 intended it only as a proof of the
ufe of a method equivalent^ with every honeft
man j which it does prove, and therefore proves
all I dcfjgn'd to prove by it.
As to ihQ edioi of Juftinian^ viz. that theBifhop
to be ordained, was required to give in a libel, or
form of confeiTion of his iaith, fubfcribed with his
own hand ; Mr. Chandler thus comments upon it,
•— " 7. e. (lays he) the perfon to be ordained (hall
make his own confejfion., and fubfcnbe ir. But
what hath this to do with the modern method of
making the perfon to be ordained to fubfv.ribe
a creed ready drawn up to his hand by others,
and which he had no Ihare himfelf in makin'-^
of^'"?
Now this objeclion, which may feem to carry
fomething plaufible in it upon a tranfient view,
and which Mr. Chandler., I warrant you, thought
of marvellous force, will, when we come to look
a little nearer, appear to be juft nothing at all. —
For pray, good Sir, confider, that when expla-
natory articles are offered to any one for his fub-
fcription ; it is not expeded that he fliould fub-
fcribe, 'till he has carefully examined what they con-
tain, and whether they include any thing which
he does not believe to be agreeable to, or confiflent
"with Scripture-doofrine. — If they do, 'tis fuppofed,
and to be hoped, that he will not fubfcribe : But
if he finds that they do not, then the cafe is juft
the fame, as if he had drawn up his own confe/fion,
P 2 "Sub-
» Cafe of Subfcription, p. 78, 0 Ibid.
( io8)
Subfcribing fuch artides, will be no other than
fuhfcrihing his own confejjion ; fince he is not defired
to Jubfcnbe^ *dll he hfathfied that they contain no
more than is confifient with his ovon faith and con^
fcience ; that is, 'till, by fuch exaniinaiion and
affent, he has made them his own. — To what pur-
pofe then does Mr. Chandler talk of a creed ready
drawn tip to his hand by others^ and which he had
no Jhare himfelf in making of ? — Yes, he has a fiiare
in making it •, For he is fuppofed to have exa-
mined^ and affent ed to \t before \\t fuhfcribes \ and
thereby to have made it his own. — Will any one,
but Mr. Chandler^ complain, that a man who
takes an oath, or executes a deed or a bond, is
forced to execute a deed, or take an oath, ready
drawn up to his hand by others ? or will he fay,
that fuch an one has ?io fhare in making them., be-
caufe he was not the attorney who drew them up ?
—Are not all men fuppofed to examine and ^/T^-;;/,
and thereby to make them their own^ before they
execute or fubfcribe ? — The cafe is the fame in
fubfcription to explanatory articles •, and therefore
the edioi of Juftinian^ which requires the perfon to
be ordained to give in a form of confeflion figned
with his own hand, has more to do with the modern
method of fubfcription, than Mr. Chandler is will-
ing it (hould ^ fmce a man, by examination and
affent, had\ as muchy^^r^ in making his own creed,
though drawn up by another, as if he had drawn
it up himfelf ; and without fuch previous exainina-
tion and affent., no man, by the modern method of
fubfcription, is expected, or defired to fubfcribe.
But he farther -objedls, that this edi^ of Julli^
nian was in the Jixth century, and the council of
Carthage in the fourth -, and therefore, that thefe
are not proofs from the prwiitive church ^, — Thefe
proofs
P Cafeof Subfcription, p. 78, 79.
( »09 )
proofs are fufficiently primitive to confirm what I
produced them for. The pradtice of fubfcription,
I have all along pleaded for only when fuch pra-
(Stice fhall become proper and necejfary ; and ex-
prefsly faid, that the methods of church difcipline
mud vary^ and did vary^ according to times and
eircumflances, the exigences of feveral ages and
churches. — In feme ages, exarpination by a par-
ticular form of interrogatories^ levelled againft the
moft noted herefies (he method prefcribed by the
fourth council of Carthage) may be thought fufE-
cient — in others, fuhfcription (the method mention-
ed in Juflinian's ediSf) may be found neceflary.
In the very firft ages of the Church, they might
not have any necefiity or occafion for fuch me-
thods, or might think them not expedient.—
What then ? in a few centuries they did, and,
when they did, they pra6lifed them — in the ftxth
century, the very method of fuhfcription ; and, in
the fourth century, a method equivalent to it *, and
this is proved from the edi^ of Ju^inian, and the
fourth Council of Carthage. — What then would
Mr. Chandler be at ^ — Why, it feems, I have not
proved, that the particular method of fubfcription
was practiced in the firfi^ fecond, or third centu-
ries, or among the Jpojlles. — Nor did I under-
take it : But 1 have proved all that it was necejfa-
ry for me to prove in this cafe, viz. that this pra-
ctice is no modern^ novel invention^ but a pradice
of at lealt above a thouf and years fianding in the
Church. The proofs therefore of the antiquity of
the praoiice^ reach as high as the argument requi-
red. If they prove the very method of fuhfcription ^
and a method equivalent to it, to have been pra-
^ices in the ancient churchy for ahove a thouf and
years fince ; I (hall not wrangle about words :
And if he will not take this for the primitive
Churchy I fliall leave him tg difpute againft Mr.
Binghamh
(no)
Bingham^ s Title-page ; and to cenfure that learned
and judicious writer, for calling his collections,
Origines ecclefiafticcB^ and for liis Title of the chapter^
where thefe very proofs are cited: viz. " Of the exa-
" mination and qualifications of perfons to be or-
*' dained, in the primitive church."
As to his remark—" doth he not know that
*' there is fome quasftion as to the authenticity of
*' thefe canons'^'*? He may, I think, be con-
tented with the firne anfwer, which he once gave
to Dr. Berriman^ concerning the date of the
Council of Conftantinople^ then in qu^flion. — " You
" fhould know, that learned men differ about it,
" and that I have the liberty to follow my own
" judgment^". — However, there was no reafon
I (hould look upon there having been fome qu^ftion
here, fo far to invalidate their auchority, as to
preclude a reference to them ; any more than the
learned Mr. Bingham did, who cites their autho-
rity neverthelefs, for the fame purpofe — unlefs
Mr. Chandler will oblige nie to take which fide
of the quasflion he pleafes.
Mr. Chandler next refers to " the cafe of *?>'-
*' nefius^ a. Platonick Philofopher^ chofen Bifhop of
" Ptolemais., in the fifth century, A. C. 420"
(he fhould have faid A. C. 410) " ^2J evidently pro-
ving all that he wants to prove, viz. that even
at that time there were no publick Creeds drawn
up by the Church, fubfcripcion to which was
made a conflant necefTary condition of ordina-
" tion ; becaufe had there been any fuch con-
dition, Synefius could not have complied with
it, fince he exprefsly denied the commonly re-
ceived notion of the refurreEiion " and that " 'tis
" certain
9 Cafe of Subfcript. p. 78.
'' Anfwer to Dr. Berriman's Brief Remarks, on Mr. Cband-
ler's IntrodudUon to the Hiftory of the In^uifition, 1733. p. 48.
(ill)
certain he could not, and did not fubfcribe to
any of the received orthodox creeds of thofe
times, in which the article of the refurredion
is almofi univerially found." And from hence
Mr. Chandler "• concludes that, as Synefiiis was
not ordained, mod certainly, without any con-
fefllon of his faith *, he did, according to the an-
cient cuf[o-m, deliver in bis own confejjion of faith ^
and that though he omitted to declare his be-
lief of the refijrredVion in it, it was borne with,
out of great efteem for the man, and in hopes
that at kngth he might fee, and be brought to
the acknowledgment of this truth ^ ".
That Synefius delivered in his own confejfwn of
faith^ may be true : But how will this prove, that
this method was the ancient ciiflom^ or even the
cuftom o^ that time ? Might not the general cuftom
have been otherwi/e, and this be borne with in 6^-
neftus^ upon fome particular and extraordinary ac-
counts ? May not the Cafe of Synefius have been a
fingular inflame ; and if fo, capable of provino-
nothing to Mr. Chandler''^ purpofe ? — though he
tells us, it proves all that he wants to prove. -
And, indeed, this is generally thought, by the
Learned, to have been the truth of the matter.
The cafe was this. — About the year 410, the
people of Ptolemais defired Theophilus, Bifhop of
Alexandria^ to make Synefius their Bifhop. But
S\nefius refufed, and confefTed that he did not be-
lieve the do6lrine of the refurreElion of the Body ;
and declared, that he would accept the epifcopal
office upon no other conditions, than a compli-
ance with his fcruples ; unto which neophilus at
length confented^ and ordained him, in refped: to
his probity and the integrity of his life, and in
hopes that he might afterwards believe ^
But
' Cafe of Subfcription, p. 79, 80.
* Vid. Cave Hiil, literar. Vol. i. 389. edit. 1740.
( 112 )
But learned men have hitherto looked upon
the condud of 'Theophilus herein, as fingular and
irregular. They endeavour to account for it, fome
by luppofmg \\\2X Synefius ovi\^ diflfembled \ others,
that he changed his opinion before he was ordain-
ed ; But the bed account of the thing is given by
HolJieniuSy that it was the man's admirable vir-
tues, and excellent qualifications in other refpedls,
and a great want of tit men to thofe difficult times,
that induced 'Theophilus to ordain him, in hopes
that God would inlighten his mind, and not fuffer
fo excellent a perfon long to labour under fuch
errors in religion ; nor did thefe hopes deceive
him ".— ^ — Thefe endeavours of the learned, to
account for the condu5f of 'TheophiluSj fhew that they
all looked upon it to have been an irregular and
uncommon proceeding ; while, as Mr. Bingham
obferves, " tbQ general pra^ice of the Church was
*' to examine mens orthodoxy, and require their
*' a[fent ?indfuhfcriptions to the rule of faith ^ before
*' their ordination *".
'Tis agreed, that to ordain Synefius^ while he
could not prof efs a belief of the refurreolion was, fo
far, fingular and irregular : And therefore, fuppo-
fmg it to have been the cuftom of the church, in
thofe times, to have required fuhfcription to public
creeds or articles^ and yet that Synefius only gave
in a private declaration drawn up by hirnfelf as
Mr. Chandler concludes he did ; yet this may be
eafily accounted for. For Synefius could not (as
Mr. Chandler himfelf obferves) fubfcribe to fuch
creeds or articles^ in which the article of the refurre-
5fion is almoft uniuerfally found. And fince (as
Mr. Chandler likewife fays) he was not ordained^
moft certainly i without any confeffon of his faith ;
what
" Vid. Bingham's Origin, ecclefiaft. B. iv. C. iii. Se^. iii.
and Cave, ubi fupr. * Ibid.
( 113 )
what indeed was to be done, if 'Theophilus deter-
mined to ordain him, but to take what he would
give him. — -Now, if the cafe o^ Synefius deliver-
ing in his own confeffion^ may be thus accounted for,
even fuppofing the general cujiom neverthelefs to
have been otherwife ; how does this prove, that
Synefius a6ted according to the ancient cuftom^ as
Mr. Chandler concludes ; whole cnnclufwns are ge-
nerally too quick for his premifes.' Does noc
the whole (lory fhew it to have been -a. fjngular
cafe ? and does not That rather prove (the con-
trary to what Mr. Chandler would have it prove)
that, fince Synefius was fuffered or tolerated m
this, upon {omt partictdar dud prudential rcMons -,
the general ufage, the ancient, and even the then
prefent ciiftom o\ the Church, was diftcent ? ■
So that this pretence, from, the cafe of SynrfiuSy
even from Mr. Chandler''?, own reprefentation,
turns againft him. — But we fee how ready Tolera-
tion is, in every inftance, to advance itfelf into a
right of e^abUfhment,
The authorities he precedes to cite, with great
fhew of marginal learning, from St. Clefuent, St,
Cyprian^ l\\t A5is of the Aioftles, Origen, iht Apo-
floUcal Confiitutions^ and St. PauU concerning the
primicive method of examining perfons to be
ordained ^ ; prove nothing in the prefent quiE-
llion. " The primitive method (he fays) was
" quite different from inrerrogatories, or giving in
'^ a confefTion of their faith figned "^ ". But the
authorities he cites, prove nothing of this. They
prove only, that fuch men alone were to be or-
dained, who had the approbation of the Churchy
and were worthy perfons, of unhlameahle life and
converfation, men of reputation and chara^er.-
Q^ And
y Cafe of Subfcription, p. 8i — 85.
* Cafe of SubfcriptiQU, p. 81.
(114)
And what of all this ? Does this exclude the fup-
pofition of the knowledge of i\it\r faith ? Does he
think, or would he have his readers think, that
thefe writers meant to tell us ; that, if a man's
life and morals were blamelefs, they would there-
fore have ordained him, if they had any reafons to
believe or fufpe6t, that he held dodtrines contrary
to the received faith of the Church, without far-
ther examination ? He intended to palm this upon
iis, but muft look out for other authorities -, for
thofe he has here produced will not fupport him ;
unlefs he can fhevv, that the qualifications there
mentioned, are mentioned as exclufive of all know-
ledge and i/?^/^ir)? concerning xh^vc faith,
IV.
The next head of inquiry is, concerning my
anfwer to the argiifnent which the Old fVhig had
drawn, againft fubfcription to explanatory articles,
from the brevity d.nd fimpli city of the moji ancient
creeds.
Under this head, Mr. Chandler has been very
long ; and I have generally found, throughout
his performance, that he is indued with the facul-
ty, of always talking fnofi^ where he has the leafi
to fay.
For the " entertainment and profit (he fays)
" of thofe who have not leifure or learning to
*' confult the originals", he will give them a col-
lection of ancient creeds ^. — If they fliall chance
to entertain^ or amufe i\\t unlearned reader^ it will,
be well *, For, I can afTure him, they will appear
to others, to be of no farther ufe in the prefent
quseftion : But fince he has been at fo much pains,
I muft not pafs by this learned colleElion^ without
a few obfervations \ and if I fhall happen to fpil
this
• Vid. Cafe of Subfcription, p. %"],
("5)
this entertainment^ which Mr. Chandler has been
\itxt ferving up to the unlearned reader^ he will, I
hope, excufe me ; fmce it is to prevent his being
impofed upon by it, and to hinder him from i?n-
plicitly [wallowing what Mr. Chandler has here
provided for him,
" Mr. Bingham (he fays) (o whom the world
is much indebted for the learned collections he
hath made, as to the antiquities of (he Church,
hath given us a tranflation of feveral of the moft
ancient creeds •, beginning wi.h that oilrenaus,
1 Ihall go higher ^^" and as the forms they
have left us, are not thrown all together in any
treatife that 1 (fays he} have feen, I fhall give
them in their proper order ^ ".
One would expe6t, from this preamble, that
Mr. Chandler had here done great matters, and
given us a perfe(5l colledion of genuin creeds. —
And yet, what does it all amount to? — Why,
He has added one from Irenceus '^, to That
which Mr. Bingham had given : And he might
have added more if he had pleafed ; For Irenceus
has given feveral fuch creeds, or, more pro-
perly, expofitions of the ancient baptifmal creed :
But Mr. Bingham thought one to be fufficient,
and therefore gave it'^ ; without retailing all the
parts of IrencBush writings. — But what Mr. Chand-
ler has added, ferved to inlarge the number, and
make a fhew with, and That was enough.
Again — He has given us two from the Apo-
ftoUcal Conftitutions^ inftead of one which he found
in Mr. Bingham ; to no other end, but for the
fake of number,*
0^2 That
, * Cafe of Subfcripdon, p. 87, 88.
* Ibid. p. 99.
f Origin. Ecclcf. B. x. C. iv, Sei^. |.
(ii6)
That which he gives in common with Mr.
Bingham^ is indeed a creeds in the form of one,
and to be recited as a creed by the candidate for
Baptifm. — It is introduced, in the Apojloi'ual Con-
ftitutions widi — «tOTif>*x\€7a> iv o BAT^t^of^^'Q' it 7ia>
fl/7n>Ta^j^<3^ : which renunciation the Author then
piocedes to fet down — cuTnTztojnfMfj &c. Then he
goes on — ^ 0 r "limnylw (Tuwm'xynfj^Q- A»^7W, 077 1^
cmi-mosdfjLDi Tw Xf/iia— and then repeats the creeds as
Mr. Bingham and Mr. Chandler have given it-—
9r7?ey« )L(ijL BiiT^i^ofxeu &'c, ^ — Here is a direct proper
creed, delivered as jiich \ which Mr. Bingham gives
as one " moft probably then ufed in feme of the
*' Eaftern, or Greek Churches V'
The other, which Mr. Chandler '' could not
*' (it feems) difpenfe with himfelf without giving
*' his reader, g" is no more than an occafional^ dif-
cur five declaration^ of what the Church held and
taught, occafioned by the mention there made of
the herefies and falle dodlrines of Simon, Cerinthus,
and others •, in oppofition to which this account
of the true faith is given ^ : But it is no creeds
nor delivered as fuch — except by Mr. Chandler,
■ Another Creed which he has added, is from
Athenagoras ; and what is it ? — Why, ^' Athena-
*' goras (he fays) in his Legation for the Chri-
*' fiians, to Mark Antonine and Commodus, hath
*' left us feveral fummaries of the Chriftian faith,
** the principal of which f fhall mention, refers
*' ring only to the others ' : " And then he men-
tions xhtft feveral futnmarieSy which are only feve-
ral
« Conftitut. Apoflol. L. vii. C. 40, 47.
' Origin. Ecclef B. x. C. iv. Sed. vii.
8 Cafe of Subfcription, p. 118.
h Vid. Conftitut. Apoftol. L. vi. Cxi. compared With
C. viii. ix. X.
'[ Cafe of Subfcription, p. ^lOO.
( "7 )
ral diftinEi and feparate pafiages, colletfled from
Legal, pro Cbriftian. p. 37, 38, 39, 40, 41, 44.
which being here put all together by Mr. Chandler ^
they make a creed : And you may, it feems, make
more creeds of the fame kind, by putting together ^
in hke manner, what you find in p. 19, 21, 22,
46, 96. Edit, Dechair, Oxon.— to which he refers.
Now, can any man, with a ferious counte-
nance, give in fuch things for creeds ; which are
only a colle5lion of his own^ from feveral feparate
paffages of Athenagoras^s Legation^ wherein he is
giving to the Emperors an account of the Chri-
itians, and their religion ?
What he next gives us, is from Clemens of
Alexandria ; and is only a pafTage wherein he fays,
that " we ought truly to believe in the fon, that
*' he is a fon, and that he came, and how, and
*' for what reafon, and concerning his paflion.
*' For it is necefiary to know who is the fon of
" God, &*r. ^ "—Mr. Chandler himfelf owns, in
introducing it, " that Clemens of Alexandria hath
*' no where delivered any dircd, regular formu-
" lary of belief ^"— why then did he endeavour to
put this paffage upon us for fuch a formulary., by
citing it in what profejfes to he a collePAon of fuch
formularies f'^yNhy., becaufe "-^ Clemens of Alex an--
" dria hath yet faid enough to fhew, what were
*' his fentiments as to the great diftinguilhing ar-
*' tides of Chriftianity *"." — And fo, in v/hatever
writings we can find enough faid to fhew the au-
thor's private fentiments as to thefe articles ; v/e
may pick it out^ and put it into a colletlion of
creeds.
H E has found out another *' creeds in a trea-
^' tife concerning the charifmata^ or gifts of the
" fpiriiy
i' Strom. 1. 5. Init. Cafe of Subfcription, p. 102.
1 pafe pf Subfcription, p, 102. » Ibid.
■ (ii8)
" fpirit^ afcribed to Hippolytus ; " the introduc-
tion, and conclufion of which, plainly (hew it to
be no creed^ nor to be delivered as fuch. — '' There is
*' no tnatiy who through Chrift believes in Gody ivho
" balh not received a fpiritual gift ; fono believe in
*' God the Father through Chrift, is the gift of
*' God, ^cJ'* Thus it is introduced ; and, pro-
ceding with other articles, concludes — *' He that
*' believes thefe things^ not negligently or irratio-
*' nally, but with judgment aad full affurance,
*' hath received the gift from G<?^"."— The defign of
the author, in this paffage was, not to ^deliver a
creedy but (agreeably to the fubject of the treatife,
which was concerning the charifmata) to deliver
this particular doBrine, viz. that a true and right
faith y is ^ud^ML ©gif, a gift of God.
H E cites another creed from the fame father,
in his tract againft Noetus^ if it be his : But it is
only another occa/ional declaration, that Chriftians
" truly know one God-," that they *' know
*' Chrift •,'* that they " know the Son fuffered,
*' &'c." and that " thefe things which they had
*' learned, they affirm °;" and is no more there
intended for a creed^ than the former — whatever it
be here.
The creed he gives from Novatianh Regula
fidei ; like that from Athenagoras, is compofed of
three^ diflin5fy feparate paffages, colledled from
th-'se, different chapters -, and, by Mr. Chandler,
confolidated into a creed^. — The whole is only
declaratory of what the rule of truth requires us to
believe ; but is not given as the rule itfelf, or
as
" Hippolyt. Oper. V. i . p. 246. Edit. Fabric. Cafe of
Subfcription, p. 105.
° Hippolyt. ibid, contr. Noet. p. 6. §. i. Cafe of Sub-
fcription, p. 106.
p Cafe' of Subfcription, p. 116. Novat. Cap. i. Cap. ^.
Cap. 29.
{ "9 )
as any creed^ ox formulary of faith ; which is fuffi-
ciently plain from the difcurftve^ rhetorical file of
the firft paflage ^.
^ T o thefe he adds the formulary, which Eufe-
lius of Ccejarea read before the Emperor, at the
Council of Nice % which, though " the author of
*' it (as Mr. Chandler fays) declares ir to be a-
•' greeable to the ancient doarine, and taken from
*' the hoJy fcriptures ' j " is yet (as it is rightly
obferved by Buddeus) a mixture, of the creed then
in ufe in the Eaftern Church, and of his own pri-
vate additions and explications, in order to clear him-
felf from the errors imputed to him' ; and there-
fore, as it there ftands, no public or authorized
creed.
These are the wondrous additions, which Mr.
Chandler has thought neceffary to make to Mr.
Bingham^ s account of creeds, after IrencBus,
But he thinks it proper to go higher^; and
accordingly cites Barnabas, Clement, Ignatius^
Poly carp, and Juftin Martyr ".
M R. Bingham was not ignorant o{ fuch creeds.
He tells us, that " Some fancy the creed may be
" found in the writings of Ignatius, Clemens Ro-
*' ?nanusy
*J Reguk exigit verltatis, ut primo omnium credamus in
Deum Patrem et Dominum omnipotentem, id eft, rerum
omnium prefediffimum conditorem , qui Coelum aha fnbl imi-
tate fufpenderit, terram dejeSla mole folidaverit, m2nz foluto
liquore diffuderit, et hasc omnia propriis et condignii inflru-
mentis et ornata et plena digefTerit Novat. c. i.
' Cafe of Subfcription, p. 121. Socrat. Hift. Ecclef. ] i
c. 8.
/_ Eufebius Capfarienfis, dum in Concilio Nicjeno fuf-
picionem ha>releos a fe p.moliri voluit, fymbolum, quod tunc
in ufu erat, loco confeffionis fus obtulerit, adjecftis dumtaxat
quibufdam, quibus, mentem fuam ab errore alienam, docere
adnitebatur. — Budd Ifag, ad Theol. Tom. i, p. 40U
^ Cafe cf Subfcription, p. 87. \
* Ibid. p. g9 , 96.
( I20 )
'^ manus^ Polycarp^ znd J uftw Martyr " But he
agrees with Bifhop Pear/on^ who " has obferved,
" that thefe writers, however they may inciden-
*' tally mention fome articles of faith, do not for-
*' mally deliver any rule or faith uled in their own
" times;" " the firil that fpeaks of this, (fays
** Mr. Bingham) is Irenceus ^ •," and therefore he
thought it improper to go any higher : But Mr.
Chandler^ who, it feems, has the fancy above-
mentioned, thinks otherwife -, and you fhall hear
his reafon for it : It is, '' Becaufe it is equally
*' true of Irenceus and the fathers after him ; that
*' they did not deliver any rule of faith, agreed
•' upon by the common confent of the churchy as an
*' audienrick, authoritative, common flandard^ :^*
But, though the colh'Clions which Mr. Bingham
has made, from Irenceus downwards, were not
the authentic, authoritative, common ftandard
creeds of the church ; yet they were The tells
us) the " fcattered remains of the ancient creeds ^
*' which were ccrnpofedfor the life cf fever at church-
*' es^ as they are ftill upon record in private wri-
" ters*" But is the cafe the fame with Mr.
Chandler^ s creeds, before Irenceus ?
Was what he cites from Barnabas^ viz. " If
therefore the Son of God, who is Lord, and
fhall hereafter judge the quick and the dead,
fufFered, that his ilripe might quicken us ; let
us believe that the Son of God could not fufFer,
** but for us, ^<r.*"— Was this even one of the
fcattered remains of any creed compofed for the ufe
of any church ? which is only part of an epifrolary
inflruBion of it's author— For that Barnabas was
the
'^Oriein. Ecdef. B. x. C. iv. Seft. i. P^/jr/^^'s Expofition.
y Gate of Subrcript;on, p. 87.
* Origin. Ecdef. B. x. C. iv. Se(5l. viii.
« Bar nab. Epifc. c. 7. Cafe of Subfcription, p. 89.
cc
<c
cc
cc
( 121 )
the author of it, is (by the way) more than Mr,
Chandler knows. That being a point, whereia
the learned are not agreed.
1$ elements exhortation to peace and unity ^ by
this argument^ viz. " have we not one God, and
*' one Chrifl, and one Spirit of Grace that was
*' poured out upon us, and one- calling in
" Chrift r ''"— Is this alfo the remains of any
creed? would any one, but Mr. Chandler, cite
thefe words for a creed, or for any part of one ?
Or could even he do it, on any other account, but
for the fake of- number ? — After having cited
which, he fays,'—" though there be no other for-
*' mal rule of faith ddWcred by Cle7?ient^" — And
has Mr. Chandler then the face to, fay, that this
was delivered by Clemei^t, as ^ formal rule of faith ;
which appears to be nothing more,than a few words
ufed only as an exh<)rtatory motive to peace and
unity ? —
• W E L L ; but thij^ being the only fGr?nal rule of
faith delivered by C/^/«^;?/— What then ? — Why
then, Mr. Chandler will do as much for him, as
he did for Jthenagoras and Novatian before ; he
will " put together the heads of dodrine that he
*' mentions in other parts of his letter, c. 20. 24.
" 16. 27. 7. '^6. 24. 25. 28. 35. and 8.^"
and, ranging all thefe in proper order, Clement
becomes the author of ^.noihcr for?nal rule, of faith
—of Mr. Chandler's making.
We have more work of the fame kind, in re-
lation to tvfo< fuppofititious Epifiles, afcribed to Igna-
tius— " I Ihall add here (fays he) the heads of
*' doftrine, as we find them in thefe tv/o epidles.'*
— and fo he colleds again from c. 3, 4, 5, 6, 7,
R of
* Clement Eplfl. c. 46. Cafe of Subicription, p. 89.
* Ibid, p. 90.
* Cafe of Subfcription, p. 90.
( 122 )
of the Epiftle to the Chriftian Converts at Tarjus'y
and from c. i, 2, 3, of the Epiftle to the Philip-
plans ^ ; and thefe, with the help of a little of Mr.
Chandler'* s dexterity, prefently become two creeds.
— This is fiianufacluring creeds indeed ! and Mr.
Chandler has, in this famous colle(!:l:ion5 fhewn
himfelf to have fo good a hand at it •, that 'tis
pity any body fhould take the employment from
him — ^A little more exercife in this way, may in
time perhaps bring him to have a better opinion of
creed- making.
From the fifialUr Epifiles of Ignatius^ he cites
him faying-^'* clofe your ears v/hen any onefpeaks
'' to you without Jefus Chriil, who was of the
" feed of David, (^cJ" — I^rom the larger, in-
terpolaied Epiftles, he quotes the author thus ad-
dreiTing himfelf to the Magnefians — '* Beware that
" ye fall not into the fnares of vain opinions, but
" be ye fully eftablifhed in Chrift, begotten of the
" Father before all ages, and afterwards born of
" the Virgin Mary, without converfe with man ;
*' who lived holily, ^c. ^ " — But are any of thefe
the r€??iains of any creed ever compofed for any
church? — No more than what he next gives us
from Polycarpy and Juftin Martyr ; the former of
which is nothing but an exhortation to the Philip-
pians, to " gird up their loins, believing in him
'' who raifed our Lord Jefus Chrilt from the
dead, and gave him glory, and a throne, i^c.
— He who raifed him up from the dead, will
alfo raife us up, if we do his will, and walk in^
4(
'* his commandments ^" — which is juft as much a
creedy
« Cafe of Subfcription, p. 91— 94*
' Ibid. p. 90. Ignat. E pill, ad Trail, c. 9.
s Jonat. Eplft. ad Msgnef. c. ii. Cafe of Subfcription,
D. 91.
" Polyrarp Epift. ad Philip, c. 2. Cafe of Subfcription,
p. 94.
( '23 )
creeds or the remains of a creed, as any one of Mr.
Chandler^s fermons. — What he gives from Jujlin
Martyr^ is only the hiftorical account^ or narration
which he is giving in his Apologies^ of the nature of
the Chriftian dodrines \ Mr. Chandler fays, than
*' other pafiages of like nature might be produced
*' from this Father" — x^ye, and from every Fa-
ther that ever wrote about the Chriftian Religion —
*' But as they are much the fame (he fays) with
" thofe already cited, he will only refer ^" — for
which, once in my life, I am obliged to him 5
and having already, by the fpecimen he has given,
a fufficient knowledge of his judgment concerning
creeds^ mud be excufed from giving myfelf the
trouble of turning to them upon this occafion.
But now how- ftands Mr. Chandler^ s excufe
for going higher than Irencsus for creeds \ and for
fancying he could find them in Ignatius^ Cle?nent^
Polycarp^ and Jnfiin Martyr \ where Bifhop
Pearfon and Mr. Bingham^ who were not, it
feems, fo fJjarp- fight ed^ could never meet with any ?
It is equally true (fays he) of Iren^us and
the Fathers after^ as of thofe before him, that
they did not deliver any rule of faith, agreed
upon by common confent of the church, t^r."
and therefore he thinks he may as well go higher^
and take what pafiages he can find in the writers
before Ir emeus ^ which are exprefftve or declaratory
of the Chriflian do5irine^ and put them upon us for
ancient creeds. — But (as I obferved before) though
Mr. Bingham^s colleftions, from the writers after
Irenceus^ 'till he comes to give the more perfe^
forms of the creed, were not the authorized formal
rule of faith j and fo far may ftand upon an equa-
R 2 lity
^ Juftin Martyr. Apol. i. p. ii. p. 30, 31. Apol. 2. p.
114, 115. Edit. Thirlb. Cafe of Subfcription, p. 94-— 96^
." Ibid. p. 96.
{ 124 )
lity with thofe which Mr. Chandler has gone high-
er for *, yet, they were (he tells us) the remains^
or perhaps expojitionsy of the ancient creeds which
were compofed for the ufe of the churches, as they are
upon record in private v/riters— Here Mr. Chand-
ler's creeds are defeclive — they are neither creeds,
nor remains^ nor expfitiGns of creeds ; nothing
more than fuch incidental pajfages, declarative of
the Chriftian dodrine, as every Chriitian writer
will afford us in every page— But who, before Mr.
Chandler, ever called them creeds, or confeffions,-
ov formal rules of faith, or any parts of fuch ?
Bu T he has not done yet , for he can^^ higher
flill, even than Barnabas and Clement, for creeds ;
for, it feems, St. Peter and St. Paul muft be called
in to fwell his colledion.
The firft is (lie fays) the creed of Simon Pe*
ter \^^ which, he tells us by the way, " was
not intended for catechumens only." — Well ;
what is this creed of Siinon Peter ? Why — " Thou
*' art Chriib, the fon of the living God ^
The creed of St. Paul is — " Though there be
that are called gods, whether in heaven or in
earth, as there be gods many, and lords many ;
yet to us there is but one God the Father^
^c. ^ ^' — But does he really think that the
learned reader will look upon this colle^lion of
his, as any improvemeyit upon Mr. Bingham ?
Has Mr. Chandler the vanity to exped:, that the
world will look upon his performance in that light ?
Mr. Bingham has given v/hat was fufficient to (hew
the nature of the ancient creeds, and the faith of
the primitive Church. — What Mr. Chandler ha$
added, are of no other ufe but to tell among the
refl : And if every paflage which may be found in
the
* Matth. xvi. i6. Cafe of Subfcription, p. ^Z.
i» I Cor. viii. 5, 6. Cafe of Subfcription, p, 88,
(C
(125 )
the primitive writers, where the Chriftlan faith is
declared or taught, is prefently to become an aji-
dent creeds or formulary of faith ; his colleflion is
really a moderate one \ For he might have made it
as large as he had pleafed. — Yet this is all Mr,
Chandler has done, in the additions he has here
made to Mr. Bingham, — A great many -primitive
names printed in capitals^ with good ftore oi greek
and latin in the margin. — A cQlle5iion of ancient
creeds^ introduced with the oftentation of having
done more than Mr. Bingham, or any man before
him ; for they have not, it feems, been *' thrown
*' ail together in any treatife that he has feen ; '*
and though the world is '' much indebted to Mr.
*' Bingha?n for his learned colle^ions, who hath
*' given us a tranflation of feveral of the mod
*' ancient creeds -, " yet, 'tis expected no doubt
that the world fhould be much more indebted to
Mr. Chandler for his learned coUedions •, For he
will go higher^ notwithftanding Bifhop Pearfon's
cbfervation, &c. *» — All this was to catch the un^
learned reader,, and Mr. Chandler -^zs to pafs for
a very learned man ; and fo he may be, for ought
I know. -^ But as to his collegian of creeds^ it is
nothing but parade, and fhew^^^l^t fays they were
" never thrown all together in any treatife before**
Indeed i believe not, nor will ever be again,
Mr. Chandler is the only man who would call fuch
things, formularies of faith, and throw them toge-
iher (as he aptly enough expreffes it) as a colle^ion
of ancient Creeds. — ^He did well to tell us at the
entrance, that he prepared diis " entertainment ^
' • for thofe who have not leifure or learning to
'' CQnfuU the origin als^^-^^ind he has cook'd it up
accordingly.
However
* Vi4e Cafe ef Subfcriptionj p. 87,
(126)
■ However, he is fo good to let everybody
into the fecret at laft •, and tells you plainly, that
he has all this while been only entertaining you in-
deed : For, after all the flourilh he has been
"making, and after he has called them, and cited
them an hundred times as ancient creeds 2Lnd formu-
laries^ through fix and thirty pages ; Yit— laughs
in your face ^ and tells you — " All the creeds I
*' have tranflated, are only mere private compofitionSy
** drawn np by particular perfons, according to
*' their own fentiments 'of the Chriftian dodlrine ;
'' without having, in the terms in which they arc
^' delivered to us, the fandtion of any particular
" Churches, much lefs of the univerfal Church °.'*
— Why then did he call them creeds^ and give
them in as d.n improvcfnent upon Mr. Bingham^ or
as a 7nore ample colledlion of Creeds than that
learned author had given us? — Mr. Bingham pro-
fefles to have given the remains of the ancient creeds
which were compofedfor the ufe of the churches ^ be-
ginning from Irenceus. Mr. Chandler^ not fatis-
fied, fays, he will go higher^ — for what } for the
remains of the creeds compofed for the ufe of the
Churches ; or for nothing. — But are then what
Mr. Chandler has added, the re?nains of the ancient
creeds which were compofed for the ufe of the
churches ? No ; he tells you himfelf, that they
are only mere private compofitionSy without having
the fan^ion of any church. But, the truth is, they
are not only mere private compofitions without the
fan5fion of any church ; but compofitions not in-
tended for ^ or delivered as creeds at all-, and many
of them the compofitions of Mr. Chandler only ;
confiding not of t\\t fcattered remains of the creedy
but of the fcattered fentiments and feparate paffages
of writers, colledled by him from different pages
and
® Cafe of Subfcription, p. 122. \
( 127 )
and different chapters of their works ; nay, from
different works \ and here put together^ in order to
make creeds of them : And therefore he not only
has been here putting upon the reader fuch compo-
fitions for ancient creeds^ and formularies of faith ;
but muft be called upon to fhew, to what purpofe
fuch com pofit ions are here introduced, which have
no relation to the quasftion between us.
The quseftion was concerning fuch Creeds as
I had affirmed to have been " originally intended
*' for the ufe of Catechumens, and to have been
*' /^/. ^fi^ only in the office of Baptiffn, and which
" were but by degrees taken in to make a part of
" the common and daily Liturgies of the Church p."
Now, \\h?it Creeds were here fpoken of? — Why,
undoubtedly, I could mean no other creeds than
thofe which were ufed for catechumens and in the
office of Baptifm, and which afterwards, from time
to time inlarged, made part of the daily Litur-
gies ; public creeds of the churchy or creeds com-
pofed for public ufe ; but which were only fhort
and fimple fuinmaries of credenda, agreeable to
their original ufe, viz. for the catechumens, — In
fhort, I could mean no other creeds, than fuch
*' Creeds of the Chriflian Church'' as the Old IVhig
had appealed to in general, and from t\\t fimplicity
and fhortnefs of which, he had formed his exceptions
to the explanatory articles of the Church of England.
If the Old Whig did not mean puUic creeds, but
7nere private compfitions ; thefe being no creeds ^
nor ^'i public ufe, no argument could be formed
from fuch mere private compofitions, not compofed
for public ufe, againft Creeds which were fo ; much
Jefs againft explanatory articles compiled for the
public ufe of the Church, in examinations of the
candidates for the miniflry. ^ By the moil ancient
creeds
P Church Q^ England vind. p. 25.
( 128 )
treeds of the Chriftian Churchy from the Jhortnefi
md/wtplicity of which, the Old IVbig argued againft
our explanatory articles, he mufl: have therefore
meant the creeds that were of public ufe in the
Church -, and of tbefe creeds only it was that I
aflerted, in anfwer to him, that they were " ori-
*' ginally intended for the ufe of catechumens,
*' and ufed at firft only in the office of Baptifm ;
*' and were intended to be only fhort fummaries
*' of credenda, &c,^' This is the (late of the
quseftion — and now attend to Mr. Chandler^s ob-
fervations ; who " muft take the liberty (he fays)
*' to tell me, that thefe affertions are not true,
*^ and have nothing in antiquity, and the primi-
** tive writers to fupport them. For what (fays
*' he) are thefe moft ancient creeds that he talks
*' of? Are they S cr ipur e-crttds ^ If fo, will he
*' be fo good as to point out lome few of thefe,
•' which were intended for catechumens only, and
" which were fo fhort and fimple, ^c. Or (fays
" he) doth the gentleman mean by the moft an-
** cient creeds, fuch as were drawn up by thofe
*' who fucceeded the firft Biftiops and Paftors of
*' the Church? If he fhould affirm (continues
*' Mr. Chandler) that fuch of thefe as are kk on
*' record, were originally intended for the ufe of
" catechumens, he will find it extremely difficult
" to produce any proof of it. I will take on 7ne
" to affirm that there is none, as will evidently
** appear to every one, who will take the trouble
*' to perufe them ^ "— and then he produces his
famous catalogue of creeds. — But what is all this to
the purpofe ? — The intelligent reader muft plainly
fee, that when I affirmed creeds to have been ori^
ginally intended for the ufe of catechumens, dzc. I
meant, as my argument required me to mean,
creeds
1 Cafe of Subfciiption, p. 86, 87.
( 129 )
creeds y properly fo called, the creeds publicly iifed
as fuch at Bapifm — Thefe were the creeds 1 was
fpeaking of i and of which I affirmed, that they
were " originally intended for the ufe of the cate-
*' chumens, and at firft ufed only in the office of
*' Baptifm ; " of which creeds only, it was to any
purpofe to fpeak, in my reply to the old whig,-^
What have I, to do therefore with Mr. Chandler's
creeds^ the charader of which the reader is fuffi-
ciently made acquainted with ? —Thefe, it feems,
he mujl take the liberty to tell me, were 7iot creeds ori-
ginally intended for catechumens ^ nor firfi ufed only
in the office of Bapti[m \ and, that they were, he
will take upon him to affirm there is no proof — But, as
far as thefe were not public creeds, nor ever autho-
rized as fuch, to be ufed for catechumens at all ;
but 7nere private compoftions only, compofitions
never intended for, nor delivered as creeds at all ;
and many of them compoftions of Mr. Chandler's
own ?naking — • Thefe are compofitions of which I
affirmed nothing, and therefore muft take the li-
berty to tell him, that they are very impertinently .
introduced upon the occafion.
But, before I difmifs this particular, I mud
obferve, that what Mr. Chandler affirms of " all
" the creeds which he has tranflared, viz, that
*' they are only mere private compofitions, drawn
*' up by particular perfons, according to their own
" private fentiments of the chriftian doctrine ; "
though true enough of tliofe which he has added
to Mr. Bingham ; yet, is not ftriclly and pro-
perly fo, in regard to thofe which he has given in
common with that learned author *, if we may pre-
fume to put his judgment in the ballance with Mr.
Chandler''^. For Mr. Bingham tells us, that what
he had colle-fled, from Irenceus^ and the writers
after him (and which Mr. Chandler has alfo given
us) " were the fcaitered remains of the ancient
S *' creeds 3
{ >3o )
** ereedsy which were compofed for the ufc of
*' feveral churches^ •," and the creed cited from
the Apoftolical Conftitutlons^ he fays was " the an-
** cient creed, then moft probably ufed in fome
•' of the Eaftern or Greek churches ' ; " and
which, by the way, is there particularly appro-
priated to the ufe of the candidates for Baptifm «.
If therefore Mr. Chandler will deny, that the
ancient creeds^ creeds properly fo called, creeds
publicly ufed as creeds by the catechumens^ and in the
office of baptifm (of which ancient baptijmal creeds^
what Mr. Bingham has given us are the remains
or expofitions) were, in their original and primary
intention, defigned for that ufe -, and that fuch
public creeds^ fo ufed for catechumens, and from
time to time inlarged, did not even make a part
of the daily fervice of the church, 'till about the
middle of the fifth century in the Greek church,
and not 'till feme time after in the Latin church—
If Mr. Chandler will deny this of the ancient creeds
properly fo called, of which only 1 was fpeaking,
and of which only my argument required me to
fpeak ;— I fhall not miflpend the readers time and
my own, with a detail of arguments or authori-
ties, to prove what is agreed upon by the learned,
and fo well known to every one, who has been
tolerably converfant in antiquity. I will only juft
obferve, that the thing is plain from this confide-
ration alone.— 'Tis agreed that the apoftles and firft
preachers, though they compofed no one creed, as
the authorized creed for the ufe of the univer-
fal church ; yet, as occafions offered, and as
perfons came to Baptifm^ required their affent
to fome creeds to fome of the particular and funda^
mental a.n\c\es of the chriftian faith. Thefe creeds
took their rife from th^forfn of Baptifm ^ and at firft
probably
' Origin. Ecclefiall. B. x. c. iv. feft. viii.
« Ibid. feft. vii.
t Conftitm. ApoHol. 1, vii. c. 40, 41.
( I30
probably contained very little, if any thing more •,
and were the platform, and model of the creed
fince that time always ufed at baptifm — Baptifm
was the firjl admiffion into the Chrijlian Churchy
the Jirfi occafion there could therefore he for the uje of
creeds \ and accordingly, their firfi ufe was, we
fee, at Baptifm^ and that they took even their origi-
nal form^ irom th^ form therein ufed. From hence,
I think, it is no unreafonable conclufion, that the
original and primary int edition of creeds^ was for
that ufe^ which was the original and prvmary ufe
a^ually made of them *, and from whence they
even derive their original. — Without therefore />(?/;?/-
ing out any particular Scripture- creeds^ which were
intended for catechiunens only \ it is fufficient to
point out, that the apoftles and firfl: preachers
did ufe fhort and fimple creeds^ for the uje of the
candidates of Baptifm \ or require an aflent from
them to fome of the fufidamcntal articles ^ which
creeds took their very rile from the form of Bap-
tifm, and were the platrorm and model of the fu-
ture baptifmal creed.— This alone fufiiciently
proves the original^ primary ufe and intention of
creeds to have been for the candidates of Baptifin %
and, whatever other ufe they were afterwards put
to, as this was their original^ prifnary ufe, and
as they continued to be ufed a^ Baptifm-, after they
became larger than fuch apoflolical creeds, and ftill
to take their model from thence ; it ihews, that
-This was dill confidered as their /)n/?Z(^r)? ufe •, and
their having been no more explicite than they
were, is to be accounted for from this their origin
naU primary y and continued ufe^ and models above-
mentioned.
And [^ what he has taken upon him to affirm^
be only of thofe 7nere private co?npofttions, framed
for no fuch ufe at all, which he has thrown toge-
ther^ and added to Mr. Bingham ; with thefe I have
not any concern— with his addrefs to me upon the
S 2 occaQun,
( 132 )
occaflon, I have— He fets forth his great fuperi-
ority of knowledge in antiquity, on this occafion,
with telling me, that I " take upon me to talk with
great ajjurance of the defign and intention of the
moll: ancient creeds ; and to give the reafons
why they were no larger, nor more explicit ' —
hat, he "• mull: take the liberty to tell me, that
my alTertions are not true, and have nothing in
antiquity, and the primitive writers to fupport
them" — that, *' with great ajfurancel appro-
priate fuch creeds to baptifm'' — that, " he is
afraid J have waded out of my depth, and ven-
tured to affirm more than I know, or am able
to prove^." — Really, when I firft read thefe
formidable fentences, 1 began to think, that furely
I muft have made fome llrange blunder, in my
account of thefe things : For that even Mr. Chan-
dler himfelf could not, otherwife, have ventured,
or taken upon him, m fuch a magifterial (train, to
have fo dogmatically called me to account — But,
what opinion the reader muft now have at laft, ei-
ther of Mr. Chandler* fi knowledge in antiquity, or of
his fair-dealing on the prefent occafion \ I leave
him to confider. — If he did not know, that v/hat
I afierted of the ancient creeds of the church, was
true oifuch creeds, of which only I did aflert it ; it
would have become him to have waded a little into
antiquity, before he had taken upon him to teach
it to others , and as the truth of my account is fo
well knov/n to every one, v/ho knows almoft any
thing of antiquity, the firjl fiep m it is, I find,
out of his depth.-^But if Mr. Chandler knew, that
my account of thefe creeds was really true ; then,
his attempt to amufe fuch readers, who have nei-
ther leifure nor learning, with a long roll of mere
private covipofitions, foifted thus upon them for ihofe
creeds of the church of which only I was /peaking ;
and
« Cafe of Subfcription, p, 86. ica-
( 133 )
and endeavouring, by the flafh of his hrut a fuh
mina^ to dazzle the eyes of thefe readers, that
they might not diflinguifli the truth •, is a mere
Jhuffling trick — And it he hoped to have it pafs,
with other fort of readers than thofe which, it
feems, he principally defigned it for ; they will,
I dare fay, join with me in thinking, that, when
he told me, I *' took upon me to talk wither ^^/
*' njfurance" — there was no danger that his own
countenance (hould betray him.
-'.So much for the qucBjiion of fa5f^ viz, " whe-
f^ ther the ancient creeds of the church, properly
'•*^ fo called, were, as I afferted, originally in-
tended for the ufe of catechumens^ and ufed at firft
only in the office of Baptifm.
But the reader, I fuppofe, imagines at lead
that this quasflion is of the foundation ; is fome-
thing, on which my anfwer to the Old Whig de-
fends \ and that, il Mr. Chandler\iZ.s confuted my
afft^rtion in this quceftion^ he has obviated that an-
fwer ; and will be furprized perhaps to find the
cafe other wife. — Mr. Chandler has made great
oftentation, as hath been feen, with his long roll
of pretended creeds^ in order to difprove a point
in ecclefiaftical hiftory, which he has not been
able to do. — One would have thought however,
that fomething of confequence depended upon it,
and was to be m.ade out from thence, in oppofition
to my anfwer to the Old fVhig ; and therefore it
will be worfe ftill.^ if, after all, this gTG2Lt profujion
of learning (hould turn out to be abfolutely infigni-
ficant \ and though he had actually proved that I
had been in a miilake ; yet, that my anfwer to
the Old Whig will ftand equally good — And yet
this will appear to be the truth of the cafe.
V The Old Whig had argued, *' that the moft
" ancient creeds of the Chriftian Church were
*' Jhort and fimple^ relating only to thofe plain and
" neceffary
( 134 )
" necejfary articles, on which the very being of
" Chriftianity depended, (^c, from whence he
*' concluded, that the explanatory articles oi ih^
" Church of England^ were a departing from the
** fanplicity of the jirft ages.^^-^ln anfwer to which,
the fum of what I told him was, " that he
" could not argue from the ancient creeds of the
*' Churchy to explanatory articles y that their y^w-
*' ral ujes was different *, and therefore, that, tho*
*' the ancient creeds anfwered the end for which
*' they were originally compiled^ though /hort and
'* fimple ; yet, no conclufion could be drawn,
*' that explanatory articles^ the ufe and defign of
*' which is very different y muft therefore be fhort
*' and fimple likewife ; becaufe. That might not
*' anfwer their end."—
In fupport of this I obferved, that " the an*
*' cient fhort ^nd fimple creeds oi the church were
*' intended originally y and primarily for the ufe of
*' catechumens ; and, accordingly, ufed at firft
" only in the office of Baptifm — that the reafoil
" of their being fhort and fimple was, that the
*' catecJnmens might more eafily retain them in
*' memory — that they were inftru5ied previoufiy in
*' the dodlrine therein contained ; and that the
*' creed was defigned only as zfummarvy or reca*
** pitulation of what they had been taught before
" more at large— d^nd that therefore, thefe ancient
*' creeds of the church, though fhort 2Lnd Jimple^
were fufficient to the end, and with great pro-
priety adapted to the ufe, for which they- were
defigned.'^
But, " that the end and ufe of explanatory
*' articles are very different. I'hey are defigned
" to be Tefts of the qualifications of thofe who
•* offer themfelves to be ordained Public Teachers
*' in the Church, which requires that they fhould
'* be more explicite j fince, if they were only fhort
.-\w ,** and
cc
(135)
^* and ft?nple^ and the doftrines exprefied In gene-
*' ral terms y the perfons who offer thenifelves for
^* this office, as they may affent to thefe articles
*' in appearance^ and yet hold dodtrines really in-
^'^ confident with the true intent and meaning of
*' them, may thtis be admitted to an office,
*' which would put it into their power to teach
*^ and propagate do6lrines and opinions, contrary
*' to thofe which they, who are to judge of their
•* qualifications, believe to be, according to the
*' beft of their judgment and confcience, the true
^* Scripture- do^rine — that therefore it did not fol-
** low, th2it Jhort 3,nd Jimple creeds, though fuffi-
•' cient for the ufe of catechumens, which was
•* their original end and ufe ; would be likewije
*' Sufficient in this cafe, where the end is different^
*^ and requires an explicite and explanatory inqui^
" f^*. "— This is the fubftance of my reply to
the Old JFhig \ and which I thought fufficient to
Ihew, that there is no arguing from the /hort and
Jimple creeds of the ancient Churchy to the expla-
natory articles of the Church of England,
-jThe reader is defired to obferve, that the Jlrefs
of my anfwer to the Old JVhig is, that there is no
arguing from the ancient creeds of the Church, to
our explanatory articles. --A. obferved, that he could
not juilty have argued even fro?n creeds to creeds.-^
As circumjlances vary, creeds mufl do fo too ; not
that articles of faith vary, or are different in one
Church, or at one time, from what they are in
another ; But time and place, and other circum-
ftances may render a 7nore or lefs explicite declara-
tion proper and neceffary : And accordingly, creeds
did in fad: vary^ and additions and explications were
made, in fome churches mere^ in others fewer ^
according as their feveral flates and circumfiances
^^u•:^\ Y' :.^' ?^5A'k^ -n ■ required 5
* Vide Church of i?»^/^»</ vind, p. 25 — 32.
(136)
required ; which is a fad fo well known, that I
Ihall not fpend rime to prove it.
Although the ancient creeds of the church
therefore, haJ not been originaih and primarily in-
tended for, and u fed by the candidates for Baptifm^
but for all in general^ and even the candidates for
the Miniftry (as Mr. Chandler has aiTerted) yet he
could not argue, Irom xht ffjortnefs Sind ftmj)li city of
the ancient creeds^ that therefore creeds now^ and at
all times, ought to be fo too — he could not argue
even from creeds to creeds-^ much lefs could he
argue trom thoje creeds, to 0[}r explanatory articles:-
Becaufe articles, explanatory of creeds, for the can-
didates of the Mimjtry may be Jound necefjary in
fome times and fome circumsfances, more than in
others. — It may be judged better to let creeds ftand
as they were, and to make the inquiry oi fuch can-
didates by interrogatories, or explanatory articles.
Supposing therefore, that Mr. Chandler could
prove (what he cannot) that the ancient creeds of
the church were not originally intended for, and
ufed at firft only in the office of Baptifm ; yet no
conclufion will lie from the nature of the ancient
creeds, to what fhould be the nature of our expla-
natory articles : For, though the y^i/nw^r were j^or/
2ind Jimple, yet other times and circ^mflances of the
church may require even other creeds, longer and
more explicite *, m.uch lefs can it be argued that
articles of religion, defigned 2iS explanatory of creeds ^
and to guard againft the admilTion of perfons into
the miniftry who hold falfe anJ heretical opinions,
which explanatory articles the ftate and circumjiances
of the church may require at one time more than
another — much lefs, I fay, can it be argued from
the ancient fhort zx\d fimple creeds, ihii fuch articles
fhould not be explanatory (i. e. fhould not be a-
dapted to the end and ufe for which they are par^
ticularly defigned ) nor more explicite than the creeds.
And
( ^Z7 )
And therefore, as the main force and (irength of
my anfwer to the Old Whig flands good, even
fuppofing that the account I had given of the an^
dent creeds of the Church had not been true ; it
was but amufing the reader to fingle out one cir-"
eumftance in the argument, and to fpcnd above thirty
pages in exhibiting creeds^ alias private Jentiments^
in order to difprove a point of fad, which, though
difproved, would not take away the principal force
of the anfwer.— It will indeed have an additional
force, as that circumftance is true^ and a point of
faft which Mr. Chandler, with all his fuperior
knowledge in antiquity, is not able to difprove.
Having thus entertained his readers with this
eolle^fion of creeds^ never, it feems, feen before,
and now feen to little purpofe *, he procedes to
make his ohfervations upon them ; of which, as
far as the merits of the prefent debate are con*
cerned in them, it v/ill be proper to take notice.
I. He obferves, that '' during the three firft
centuries of Chriltianity it doth not appear
that there was any one creed or formulary of
faith authorifed by publick authority, or efta-
blifhed by common cojjfent and order of the
church, as the teft and ftandard of orthodoxy ;
which candidates for the miniftry were obliged
to declare their afient to, as the condition of
their ordination, or which indeed was publick-
ly ufed in any folemn fervices of the Chriftiail
Church or v/orlhip whatfoever." And in ano-
ther place he takes notice, that " the truly primi-
tive Fathers had in fadl no fuch common au*
thoritative explanatory creed ^ ".
To this obfervation I reply — Firft — that if, in
the three firft centuries, there was not one creeds
authorized by the common confent of the univerfal
T Churchy
y Cafe of Subfcription, p iiz. 140.
{ 138 )
Church % it was becaufe every church \iz.di\)0\itr
and liberty to frame formularies /or the ufe of their
own churches -, and to exprefs the articles of the
Chriftian faith, in that way and manner, as each
church faw fit pro re nata ; and as \};\t\x fiate and
circumftances required \ fo long as they kept to the
analogy of faith and dodlrine delivered by the
Apofties : And this feems to be the reafon of fo
many ancient forms, differing in words ^ not in
fubjlance ^. Bifhop Bull has fhewn, that both the
E aft em and JVeftern Churches had their public
creeds before the council of Nice ^ and from the te-
{limony of authors of the fecond and third century *.
And the Author of the Critical Hijiory of the Apo-
files
^ Vid. King's Critical Hiilory of the Apoflles Creed, c. i.
Binghaffi's Origin. Ecclef. B. ii. c. 6. feft. 3. B x. c. 3.
fedl. 6. Grabii annotata ad Built Judicium Ecclef. Cathol.
cap. V, vi, vii. §13.
* Non eft dubitandum quin ecclefias orientales ante Syno-
clum Niczenam fymbolum fuum habuerint, feu mavis fymbola
fua ; fymbola volo Intiora atque explicatiora primo illo atque
antiquiffimo fymbolo, quod Epifcopius commemorat, his tan-
tummodo verbis concepto : credo in Deum Fatrem^ Filium^ et
Spiritum S. Namque Romanas caeterifque ecclefiis occidenta-
libus ante concilium Nicasnum fuum fuiflc fymbolum, fimplici
ilia trinitatis confeflione majus, non modo ex Ruffino ct Au-
gtijiino, verum etiam ex Tertulliano et CyprianOy iertii faculi
fcriptoribus i fatis perfpicuum eft. Ac de Romana quidem ec-
clefia, quam fecutse funt fere casterse occidentales, expreila
funt verba, a Vofiio cit.ita, Vigilii lib. 4. de Eutyche, ubi fie
fcribit, &c. Quod ii vero ante concilium Nicaenum tale
fymbolum habuere Romana et occidentis ecclefiae, quid ni ct
orientales pariter ? Imo hifce ecclefiis multo magis necelTa-
rium fuit ejufmodi fymbolum, quam ecclefias Romanas, ob
caufam quam fupra ex RufEno attuli ; quod fcilicet illae in pri-
mis fsECulis mifere fuerint vexatae ab haereticis, qui Romanae
ecclefiae nullam moleftiam crearunt. Quin etiam Grasci fcrip*
tores Ante-Nicasni r )i0,vovct ^ 'Trl'Pieoi, canonem five regulam
fidei paflim in fcriptis fuis commemorant. Irenteus vero afia-
tius, et grascis fcriptoribus procul dubio annumerandus, regu-
Jam illam fufe tradit, lib. i. cap. 2.-— — -Judic. Ecclef. Ca»
thol. c.vi. §.2. p- 47. Edit^Grab.
( '39 )
files creeds from his review of Antiquity, and his
learned, and judicious inquiry concerning that
creed, declares his judgment for the ufe of public
creeds from the Apoftles times, in the following
words — " Not long after the Apoftles days, and
even in the apoftolick age itfelf, feveral herefies
fprung up in the Church, fubverfive of the
fundamentals of Chriftianity, to prevent the
malignant effedls whereof ^c. the Chriftian
verities oppofite to thofe herefies, were in-
*' ferted in the creed ; and together with thofc
** other articles, which had without any inter-
*' milTion been conftantly ufed from the time of
" the Apoftles, were propofed to the afient and
*' belief of all perfons who came to he baptized ^.
Irencsus mentions the canon or rule of faith ^ ^
ng^vovA ^ Tn^off ; and though what he gives us,
were not indeed, in the form there delivered, the
authorized creeds of the Church *, yet they are the
expofitions of that canon, or rule of faith, which
was ufed at Baptifm ; of which Irenceus fpeaks :
^ )ig.vouet4 7w??<y;, the rule of faith, or creed, which
every Chriftian, in his time, J)a th iSa.TrltjfKaTQ'
e/AM^g, received at his Baptifm'^ : And St. Cyprian
as exprefsly fpeaks of the Symholmn ufed at Bap^
tifn'm his time**. The truth is, as Mr, Binghatn
has put it, that, " though the Apoftles compofed.
*' no one creed to be of perpetual and univerfal
*' ufe for the whole Churchy yet it is not to be
** doubted but that they ufed fome forms in ad^
** mitting catechumens to Baptifm. — And hence
T 2 ' " it
«> Crlt. Hift. c. 1. p. 38, 39.
« L. I. c. I.
^ Quod fi allquis illud opponat, ut dicat eandem Novatia-
num legem tenere, quam catholica ecclefia teneat, eodemfym-
bolo quo ^ nos baptizarey Sec. fciat quifquis hoc cpponendum
putat, primum, non eflc un?m nobis & fchifmaticis /ynibo/i
iegem, ncquc eandtm inttrrogatiomm, Epift. 69.
( '40 )
*' it came to pafs, that there being no one certain
*' form of a creed prefcribed univerfally to all
*' Churches, every Church had Hberty to frame
*' their own creeds^ as they did their own liturgies,
*' without being tyed precifely to any one form of
*' words, fo long as they kept to the analogy of
*' faich and doctrine at firfl delivered by the Apo-
*' ftles^". I would obferve, that this account,
and what is before cited from the Critical Hiftory^
are not inconfiftent with what Mr. Bingham and
Bp P ear/on (cited before in p. 120) have faid viz.
that IrencBus is the firfl* who fpeaks of 2. formal
rule of faith. For, though the Apoftles them-
felves, and their immediate fuccefTors, down to
Irencsm^ might, and undoubtedly did, ufe certain
forms in admitting perfons to Baptifm, difrering
in words, though in fubfliance the fame ; yet Ire-,
ncBUs may flill be the firfl who fpeaks exprefly of
fuch a rule of faith-, or delivers any fuch form, or
expofition of fuch form j which was reafon fufH-
cient for Mr. Bingham's going no higher, in giv^
ing a colle6lion of the remains of the ancient creeds,
compofed for the ufe of fever al Churches., as we find
them preferved upon record in ancient writers •, in
order '' to declare what was the ancient faith pf
** the Church V*
When Mr. Chandler fays therefore, that
*.* during the three firfl centuries, there was not
*' any one creed authorifed by puUick authority^
♦' and order of the church— '"f^Kich. was publickiy
•' ufed in any folemn fervices of the chrifliaa
** church'* — If he means, that there was not one^
(ommon^ authorized, ftandard creed, ufed by the
univerfal church, in any of their fervices j it is an
ohferva*
» Origin Ecclef. B. x. C. 3. Sefl. 6.
8 Bingh. Origin, Ecckf. B. x. f . iy, Sefl. I
{ «4i )
ohfervation to little purpofe : And if he means,
thac particular churches had not their fever al forms ^
whic[i thtry made ufe of in any of their public fer-
vices •, the contrary appearjs to be true — IrencBuSy
and Cyprian^ writers of ihefecond and third centu-
ries, Both exprefsiy fpeak of a canon or fy?nbol of
faith ufcd at Baptifm ; which furely is one of the
folemn fervices of the church ; Bifhop Bull fhews,
that the Roman and Wefiern churches had their
creeds, from xkit yix\itx% oi xk\t third century \ and
he looks upon it as pad doubt, that the oriental
churches had alfo theirs, before the council cf Nice^
founded upon the fubftantial reafons he gives, in
what 1 have before cited from him, and upon the
teilimony of IrencBus^ of tht fecond century: And
JVIr. Bingham^ and the author of the critical hiftory
(as before cited) give their judgment upon this
point, that from the apoftles times downwards,
the feveral churches had their formularies^ which
they framed for themfelves, as their feveral ftates
and circumftances required, and which were puh-
lickly ufed in one of the moil folemn offices of the
church, namely at B iptifm. — Mr. Chandler {d^y^^
that " though Irenceus^ ^ertullian, Novatian^ and
** others oi the Fathers call their creeds the rule of
^^ faith ^ yet they do not mean, that the particular
*' creeds ox iovmulm^s they have given us were ^«-
" thorifed and eftablijhed zs Jlandards of faith ^\"-^
May be not ; But if they fpeak neverthelefs ^^-
^refsly of a rule of faith uled at Baptifm (as we have
feen that Irenceus and Cyprian do) though the
creeds they afterwards dehver were not that ex^
prefs form ; yet it is plain evidence however, that
fome form was ufed at Baptifm \ which is fufficient-
to overturn Mr. Chandler''^ ohfervation above- men-
lipned.
Again
^ Cafe of Subfcripdon, p. 1^23.
( 142 )
Again— He tells us, that " Bu Pin fays>
*' the phrafe rule of faith^ doth not mean a fet
** form of faith, but the faith itjelf\" But let
Du Pin fay what he pleafes •, he cannot make the
reader, I fuppofe, believe, that when IrencBus ex-
frefsly fpeaks of a canon or rule of faith which
every chriftian received at Bapifm •, and when Cy-
p'ian as exprefsly tells us of the fymhol or creed ufed
at Baptifm ; neither Bu Piny nor Mr. Chandler
will be able to make the reader believe, that be-
ta ufe thtrule of faith means the /^i/^ iifelft there-
fore the faith it f elf was not comprifed in fome
forniy fome canon^ or fymhol which was ufed at
Baptifm •, againft the exprefs evidence of the Fathers
abovementioned : And if not, Bu Pin*s account of
the meaning of the phrafe, rule of faith ^ is of as
little confequence in the prefent quasllion, as Mr.
Chandler* s quoting it is.
Once more — " Bu Pin himfelf (he fays) ac-
'' knowledges, that in the fecond and third ages
** of the church, we find as many creeds as au-
*' thors, and the fame author fets the creed down
*' after a different manner in feveral places of his
*' works, which plainly (hews" — Now for a con-
fequence-^*' which plainly fhews" — what ? why,
^' that there was not then at lead any creed that
" was reputed to he the Apoftles^** What is this
to the purpofe } But does this variety of creeds^
which Bu Pin mentions, plainly fhew that there
were, in thefe ages, no creeds or formularies of
faith at all ufed in the churches ? or does it not
rather much more plainly fhew the truth of the ac-
count which Mr. Bingham^ and the author of the
critical hiftory give; viz. that each church had a
liberty of framing formularies for their own ufe ;
and that thefe differing creeds, which Bu Pin
mentions,
' Cafe of Subfcription, p. 123.
jF Cafe of Subfcription, p. 123, 124*
( 143 )
mentions, were moft probably the expofitions of
fuch formularies fo ufed. — But Mr. Chandler has
another confequence to draw upon us, from this va-
riety of creeds, as good as the former ; for Du
Pinj it feems, like wife fays, that it " plainly
" Jhews^ that there was not any regulated and
" Established Form of faith V' — Where-^
(for I am by no means frighten'd by the eftahlijhed
form being printed in capitals) --^Wbere does this
variety of creeds plainly Ihew that there was not
any regulated and eftahlijhed form ? — Does he mean,
• one eftahlijhed form of the univerfal church ? Ic
may fhew that, and welcome, I have nothing to
do with it ; But if he thinks it fhews, that there
were no formularies of faith framed, and ufed at
Baptifm^ even in the apoflolical times, and after, by
particular churches^ which is the only quseftion here
concerned ; the reader, I fuppofe, is fatisfied by
this time, that it fhews no fuch thing. Dr.
Grahe^ on the contrary, was of opinion, that this
'variety of creeds^ or expofitions of creeds, differ-
ing in words and phrafes yet agreeing in the fub-
ftance of faith, was a proof that there was fome
traditionary creed from whence this agreement
flowed •, which otherwife, he thinks, could never
" have happened : And that this variety in words
and phrafes, was occafioned by this creed not hav-
ing been written in paper and ink, but in the table
of the heart ; whence it was lawful to each churchy
to exprefs the ferfe of it in ivhat ivords they fljould
judge moft proper '".
" 'Tis to be hoped therefore, (concludes Mr.
*' Chandler) that the champion, or fome of his
*' friends for him, will inform the world what
'' creeds
^ Cafe of Siibfcn'ption, p. 124.
«» Grabii Annotata ad Balli Judic. Ecclef. Cathol. cap. v,
vi, vii, §.13.
( 144 )
** creeds he means, which he talks of as the mofl
*' ancient ones^ and which with great aflurance he
•' appropriates to the ufe of baptifni ".** I an-
fwer, once for all, that I mean thofe ancient,
Ihort, and fimple fummaries of faith, which the
Apoftles ufed ; the creeds, which IrencBus and Cy-
frian mention to have been in ufe at the admiflion
of perfons to Baptifrn in the fecond and third cen-
turies •, the fummaries or formularies, which Bi-
Ihop Bull (hews to have been made the fame ufe
of in the fame ages, both in the eaftern and iveft^
em churches ; the fame kind of fummaries, which
Mr. Bingham has given us the remains or expofi-
tions of ; and which he, and the author of the
critical hiftory, and every body elfe who has confi-
dered thefe things, know that each particular
church, in thofe and the following centuries,
framed for their feveral refpedive ufes as their*
circumftances required, and made ufe of by pro-
posing them to the aflent of all perfons who
came to be baptized. — Thefe are the ancient creeds
I fpeak of •, and of which I have aflerted what
gives Mr. Chandler fo much offence ; that they
were originally intended for that ufe, and were
therefore Ihort and fimple.
I N few words, the cafe concerning creeds was
this. That creeds were, in their original and pri-
mary intention and ufe, defigned for the candidates
of Bapifntj is fo evident, that the mojl ancient took
their rife from the form of Baptifm (as hath been
before obferved) and probably contained little, if
any thing more. But the herefies, which foon
arofe, did not fuffer the church long to ufe fo
fkort and fimple a form and conftfTion. Various
were the heretics j who even in the Apoflles times
endeavoured to corrupt the principal articles of
the
n Cafe of Subfcription, p. 1 24.
( us )
the Chriftian faith •, and after the death of the
Apoftles, began to fpread and propagaie their opi-
nions : This made it necefiary for the Bifhops or
governors of the feveral churches to frame larger
(onfeffions or forms of faith, and to require alTent
to them from the catechumens^ or thofe who
offered for Baptifm. The Eajlern Churches ivere at
firft chiefly diirurbed by thefe herefies j which oc-
cafioned tlie firfi inlargement of the creed to be in
thofe churches \ and the additions which were made to
the firft and moll fimple form by the^^/^nzChurch-
es, were for the moft part received afterwards by
the Roman and Weftern Churches into their confcf-
fions ; the original and primary ufe of all which
creeds, were in admitting perfons to Baptifm : And
though the baptifmal creeds were inlarged from
time to time, on the accounts above-mentioned ;
yet the ufe they were intended for {viz. the fmi-
ple confefTion of fome of the chief fundamental doc-
trines, in oppofition to heretical opinions, by the
candidates of Baptifm) did not require fo explicite
an account as was, and is necefTary to be expected,
from the candidates for the ofHce of public teach-
ers,— This account of creeds I take upon me to
deliver as juftifiable from a view of Antiquity,
and as the opinion of learned men in this quaeflion.
— Thefe creeds, or creed, from time to time in-
larged, down from the age of the Apoftles, were
the creeds I f pake ofd.s originally and primarily in-
tended for the ufe of catechiunens^ and as firft ufed
only in the ofHce of Bapdfm : And if the reader
fhall prefer Dr. Grahe's opinion ; who, though he
undertakes not to defend the account of Rujfnusj
that the Apoftles themfelves adually compo-
fed the creed at once, which goes under their
nam.e -, and rej-(51s the ftory of the twelve Apoftles
throwing in each of them their article •, yet endea-
vours to prove, that all the articles of that creed,
U except
( 146 )
except the communion of faints, the churchy and
Chrifi*s defcent into hell, were exprefled by the pri-
mitive Chriftians in their folemn conieffions of
faith, in the age, and by the authority or approba-
tion^ of theApoftles themf elves ^ — If the reader, I fay,
Ihail prefer this opinion, to that which is more
generally received ; that this creed was inlarging,
and received not it's completion, 'till 400 years
after Chrift -, he may then look upon this creed
in particular, fo far, as one of the creeds I fpake
of — And now Mr. Chandler may go tell his
learned friends, that Du Pin fays, that during the
three firft centuries there was no regulated Esta-
blished Form of faith-, and when he has done,
they will probably tell him, if they are indeed
learned friends, that, if he means hereby, that there
was no one fiandard creed of the univerfal church ;
it is nothing to the purpofe : And if he means,
that particular churches did not frame their own
creeds, keeping to the analogy of faith, and ori-
ginally and primarily make ufe of them in their ad-
mifTion of perfons to Baptijm •, that he is miftaken,
that he has waded out of his depth, and that the
whole fVream of Antiquity runs againfl him.
Secondly. — But he fays, that " during the three
firft centuries, there was not any one creed or
formulary of faith authorifed by public autho-
rity of the church, which candidates for the Mi-
nijlry were obliged to declare their affeyit to, as
*' the condition of their ordination".— i.Now
what does this prove, in the prefent quasftion a-
bout an explanatory inquiry on fuch occafions } Sup-
pofe there was no authorized creed, either of the
univerfal church, or in particular churches, for the
examination of the candidates for the Miniftry ;
does
" Vid, Grabii Annot. ad Bull. Judic. Ecclef. Cathol. c. v,
vi, vii.
ftC
( 147 )
does It thence follow, that they were examined by
mere Scripture-words only ? — This may be one of
Mr. Chandler'' s confequences, of which kind we
have had many in the courfe of this debate ; But I
aflure him I admit none fuch, and mufl expedt
fome farther proof of it — A ftrong prefumptive
one (lands againft him — We have feen, that each
particular church had always a liberty of com-
pofing formularies for their own ufe and diredion :
^ertullian^ of the fecond century, informs us that
they were not tied up to Scripture-words^ even in
the examination at Baptijm ; For he fays, that " the
*' refponfes then to be made by the baptized
" perfons, were larger than what Is laid down in
*' the Scriptures P;" And Mr. Ci?^W/^r obferves,that,
" during thefe primitive times there were many
" real herefies, againft which the men of learning
" and ability in the church oppofed themfelves,
*' in order to preferve the unity and purity of the
" Chriftian faith — when numerous herefies abound-
*' ed in it, that llruck at the very foundations of
" Chriftianity <!."— Now, in fuch times and fuch
circumftances ; when nu7iierous heiyfies ahounded
in the church, which ftriuk at the very foundations of
Chriftianily ', and when each church thouo-ht
themfelves at liberty x.q frame their own formula-
ries for their own ufe \ and did not think them-
felves tied down to Scripture-words even In the ex-
amination for Baptifin ; can any man, who will
confult his reafon inftead of his prejudices, ferioufly
affirm that he believes, that thefe governors of the
church, thefe men of learning and ability^ who op-
pofed themfelves to thefe herefies^ in order to preferve
U 2 the
P Dehinc ter mergltamur, amplius aliquid refpondentes
quam Dominusin cvangelio determinavic— ^Tertull. de Coron,
c, iii. p. 102.
^ Cafe of Subfcription, p. 132, 141.
( 148 )
the unity and purity of the Chriftian faith, would
admit perfons into the Miniftry^ into the impor-
tant office of Public 'Teachers^ upon their aflent to
the mere words of Scripture \ when m.any of thefe
numerous heretics might alTent. to Scripture-words^
and yet, by their interpretation of them, might
hold opinions repugnant to the true Scripture -faith
— Would this be a likely way to prcferve the unity
and purity of the Chrifiian faith ? Or can it be ra-
tionally fuppofed, that they, who thought it their
duty to oppofe thefe herefies, to preferve the unity and
purity of the Chriftian faith ^ and to prevent thefe he-
refiesfro7n being fpread and -propagated among their
people •, would acquiefce in admitting perfons to
the office of Public 'Teachers by fuch a rule of exa-
niination, as would admit every heretic who would
aflent to the 7nere zvords of Scripture •, when at the
fame time they knew that thefe men,tho'they fhould
aflent to the zvords of Scripture, miight neverthe-
Jefs hold, and did hold, opinions which ft ruck at
the very foundations of Chriftianity % ^ and would
thereby be admitted into fuch officesr^ as would
enable them to fpread their herefles, to corrupt
the people, and deftroy, as much as in them lay,
the unity and pirity of the Chriftian faith — Thefe
are fuppofuions, the improbability and abfurdity
of which, None, who are not blinded by an invete-
rate prejudice, but muft fee j or who are not
hardened by a more inveterate obilinacy, but muft
admit.^- 2. When he fays, that there was not any
one creed authorized by public authority of the churchy
for the examination of candidates for the Miniftry.
•—Does he mean, authorized by the universal
church ? If he does, this does not prove that parti-
cular churches had not their refpe5live formularies
for fuch exajuinations •, any more than there not
having been any one creed authorized by the uni^
verfal church for examining the candidates for Bap-
tifmy
( 149 )
tifjn^ proves that each particular church had not its
prober creed for that purpofe. On the contrary, as
there not having been one creed of the univerfal
church for Baptifm^ was the very reafon that each
church had liberty lo frame their own creeds for this
ufe, according to their feveral circumftances ; fo
the cafe might be the fame, and probably was the
fame, in the for 7ns of examining the candidates for
the Minifiry — That 'tis highly improbable they
would examine by the jnere words of Scripture^
when they had been abufed by falfe and heretical
gloffes and interpretations, has been before (hewn ;
and it is as highly reafonable to conclude, that in
fuch cafes, they would not think an examination
by fuch fhort and fimple formularies as haptifm^l
creeds^ to be fufficienr ; but would expedl a more
explicit e account fi om the candidates for the Mini-
flry \ and think it neceflary to difcover, whether
they held, not only ihe fundamental dodlrines of
Chriftianity expreffed m general terms^ but in fuch
terms as might difcover whether they held thefe
general dotlrines in their true intent and meaning,
as oppofed to the herefies which Mr. Chandler owns
to have then abounded \ before they would admit
them to the important office of Public Teachers in
the Church. And this is the more probable, fince
we find Irenceus complaining exprefsly, that the
heretics equivocated with the creeds probably the
baptifmal creed, then in ufe ^ — Thefe, I hope, the
reader will look upon to be rational conclufions ;
and if he does, he will at the fame time be fatis-
fied, that all Mr. Chandler^ s talk about no creed to
examine by, is nothing better than evafion ; con-
cluding nothing againll an explanatory inquiry^ or
for examination by Scripture-words only on fuch
occa-
' 'OfMia, (^ hAhavliu ccpoy.otA ';} ^^ytivlu. Iren. Proa34n.
( '50 )
Occafions, in the Church lither ancient or mo-
dern.
2. Another ohfervation is, that " the primi-
** tive creeds, fuch of them as are left on record,
*' were y^^r/ <3;?^ y/w/)/<? *.'*—— Very true, and I
have affigned the realbn for it, viz, their having
been originally intended for the ufe of catechumens
in Baptifm. — Mr. Chandler fays, " the very con-
*' trary may be proved from Antiquity ^".— Why
has he not produced fuch proof then ? For
what he has hitherto faid, proves nothing about
it. *' The mod ancient creeds (fays he) were un-
*' queflionably thofe we have in Scripture, and
*« thofe which the primitive Fathers have left in
*' their writings, which I have tranflated "".———
Thofe which he has tranjlated and added to Mr^
Binghavi^s colle5fion^ are not creeds at all, ever com-
pofed for public ufe : So far from it, that he
himfelf tells us in another place, that " all the
*' creeds he has tranjlated are only 7nere private
*' cornpofitions, without having th^ fan^ion of any
" particular churches, much lefs of the iiniverfal
" church^,""* Thefe therefore are fo far from be-
in «y the moft ancient creeds, that they are no creeds
at alL Indeed they are no more than occafional
difcourfes, from which we may gather the ancient
faith ; and were no creeds, nor delivered as fuch ;
which Mr. Chandler owns : And if the reader
would be informed, why he owns, in one place,
thofe paflages to be only mere private compojltions^
which in another he affirms to be, and cites as,
ancient creeds of the Church \ the only account I
can give of it is, that it was to ferve a turn, and
for his purpnfe. To fay therefore (as if it was fay-
ing fomething of mighty confequence) that — -
" Now
*= Cafe of Subfcription, p. 125, 127, * Ibid. p. 141,
« Cafe of Subfcription, p. 141. i' Ibid. p. 123.
( »5i )
^'' Now it doth 7J0t appear^ that any one of thefe
'^ was originally framed only tor the candidates at
" Baptijm ^V' is really what every reader ought
to refent, as a contempt put upon his under-
ftanding. ^Pray Sir, doth it appear that any one
of thefe were creeds ever ufed at Baptifm at all ?
If not, you know they are not the creeds I was
fpeaking of, as originally framed for that ufe.—
And if thofe which j^z/ have tranfiated an: no creeds
of any churchy nor ever ufed at Baptifm at all ; it is
no wonder, 1 fuppofe, that it doth not appear that
any of them were originally framed only for that ufe,
Mr. Chandler^ argument, when put together in
due form, is this.—" It may be proved from Anti^
" quiry, that the public creeds of the Church were not
'' originally intended for the ufe of catechumens, nor
" ufed at firft only in the office of Bapnfm."
Why ? — '' Becaufe it doth not appear^ that any
" of the mere private compofitions^ which were no
" puUic creeds of any Church (but which never-
'^ thelefs / have tranfated, and called the mofi
" ancient creeds, to ferve a turn \ though indeed,
" to ferve another, I have contradicled my felf^ by
" owning, in other places, that they are not creeds
'' hut private compofitions) nor ever ufed ox framed
" for Baptifm^ or any other public ufe of the
" church at all \ were originally framed only for
'' Baptifm." — If Mr. Chandler's learned friends
are contented to take this for proving any thing
from Antiquity, or for reafoning or argument^ or
for any thing but bold alTertions and low fallacies,
the Cafe of Subfcripiion is calculated for them, and
I wifh them joy of it with all my heart ! As
to what he has tranflated in common v/ith Mr.
Bingham ; That cited from the Apofiolical confii-
tHtions^ is particularly there appropriated io Bap-
tlfrn^
^ Cafe of Subfcrlption, p 141,
( 152 )
tlfm^ as hath been fhewn. As to the others, the
Canon or Symbol^ mentioned by Irenceus and Cy-
frian^ are indeed mentioned as baptifmal creeds •, and
the reft of Mr. Bingham" s colleciion^ from Irenceus^
'till he comes to give the more perfe^ forms of the
creed, are faid to be the fcaUered remains of the
creeds of the [everal churches: But then, the ancient
baptifmal creeds^ of which theie were the re?nains
(or perhaps expofittons) and the canon or fymhol be-
fore mentioned *, as they were ufed at Baptifm, fo
were originally framed for that iife^ as hath been
before obferved.
3. The only remaining obfervation which I
think my felf concerned to take notice of, is, that
*' not one of the primitive Fathers fpeaks of one
*' creed for the Candidates for Baptifm^ and an--
** other for Chrifiians in general^ and a third for
" the Candidates for the Miniftry ^." — Who faid
they did ? The ancient creeds^ which were only
ftiort and fimple fummaries, I have all along re-
prefented as originally ufed only at Baptifm •, and
which did not make a part of the daily fervice of
the Church, nor were ufed publicly by all Chri-
fiians^ 'till the Vth century. And as thefe creeds
were made fhort and fimple, on account of this
their original ufe \ to which ufe and end, fhort
and fimple creeds, containing the main ftamina
and fundamentals of Chriftianity, were fufficient
(the catechumens being otherwife previoufly in-
ftrucled more at large) •, no argument can be drawn
from thefe, either by the Old Whig or Mr. Chand-
ler^ that the examination or inquiry into the faith
of the candidates for the office of Public Teachers ^
fliould ht2i%fJoort and fimple as baptifmal creeds.—
The quseftion therefore is not, whether there was
one creed for the candidates of Baptifm, and an-
other
- Cafe of Subfcription, p. 143,
( 153 )
Other creed for the candidates of the Miniftry
(which is mere fhuffle and evafion) but, whether
it is not reafonable to bcheve, that, in the primi-
tive ages as well as in ihe prefect, there was not
a difference obferved in the examination of the
Candidates for Baptifm^ and the examination of
Candidates for the Miniftry \ and whether a wor^
explicite account of their faith was not required
from the latter^ than from the former. — If the
affirmative can be made exprefsly appear from the
primitive ages of the church, and thofe the moft
ancient, even the apoftoHcal ages themfelves •, then
the authority for continuing the like pradice
(whether by explanatory creeds, or any other
explanatory inquiry, it matters not) will be fufnci-
ently vindicated. -— ' Let us fee then how this
matter ftands.
When Philip baptized tht Ethiopian Eunuch,
he required no other declaration of him, fo far as
appears, than that he believed Jefus Cbrift to be thi
Son of God *.
When Ananias baptized St. PauU it was re-
quired only that he (hould call on the name of the
Lord, c'Tjj^^AgOTt^©- 77? IvouA T« Y.vejtov ^ ; that is,
fhould profefs the name of Jefus Cbrift^ or declare
himfelf to be a Chriftian ; equivalent to Philip''^
demand of the Eunuch, that he fliould believe
Jefus to be the Son of God.
So again Peter^ on the day of Pentecod, when
he baptized thofe prefent, who afked, what fJjall
we do ? bids them repent^ and be baptized^ th tw
This confeffwn then, or the like, was all that ap-
pears to have been required by the Apoftles, and
immediate melTengers of our Lord, as previoufly
X necelTary
a A£ls vlii. 37, 38. *> A£ls x.xil. i6.
« Afts ii. 38. -
( 154 )
neceffary to Bapiifm. ^-^But do they appear to have
required no more from the candidates of the Miniftry,
than fuch plain and/tmpie confeffions f^— Let us re-
view their dire5iions upon this head.
When St. Paul directs timothy to " commit
*' the doctrine to faithful men \jm^n Av^amn^ to
*' mtn found in the fait ly] who fhall be able [ly^yoty
" fit, proper, or duly qualified] to teach others^,"
f. e, to admit none into the office of the miniftry,
or, of Public Teachers in the Chriftian Church,
but perlbns fo qualified —When St. Paul gave
this direction, did he mean to dire6t Timothy^ to
ordain fuch who fhould profefs their belief in fuch
general terms only, as that " Jefus Chrift is the
*' Son of God j " or, upon their " profejfing only
*' the name of Jefus Chriff, for the remifiion of
*' fins?" — If fo, then, as St. P^w/'s diredion, will
make no difference between the inquiry into the
faith of the candidates for the Minifiry, and the
candidates for Baptifm •, it will only be telling Ti-
mothy ^ that all who, in point of faith, are qualified
for Baptifm^ or merely to be admitted as Chri-
ftians ; are qualified, are fit and proper to be ad-
mitted as Public Teachers in the Church, and with-
out any more explicite account of their faith.—-
But will any man ferioufly fay, that he believes
this to have been St. Pauh meaning ? and that,
by iK^yot y^i ines^i JiJk^aut, ?nenfit and qualified to
teach and infiru^ others in the whole faith of the
gofpel (for that is the office of a Public Teacher in
the Church) he underftood only, men who fhould
be qualified for Baptifm^ by making the ^or/ and
fimple baptif?nal profej/ion of Jefus being the Son of
God, or the Meffiah?— Does St. Paul fay, " or-
*•' dain fuch as are qualified in the faith for Bap-
" tifmV^ (yet, he had nooccafion to have faid
more,
* 2 Tim. ii. 2,
( 155 )
more, if the account of the faith required for Bap^
tifm^ and the Miniftry, were one and the fame)
No ; but, " fuch as are qualified to teach and in-
" ftrud the people in all the dodrines of the
" Gofpel ; " which furely carries more in it, and
authorizes a more explicite inquiry, than whether
they are qualified for Baptifm -, or fit merely to be
admitted as Chrifiians, by the proftflion of one or
two fundamentals, which were thought fufHcient
quahfications for the mere admijjlon into the Cbriflian
Covenant,— ^W, Mr. Chandler fay, that St. 'Paul
would have thojght the Eunuch, baptized by
Philip u^^n his conteffing Jefus to .he the Sen of
God, to have been thereby qualified alfo to have
been ordained a Public Teacher in the Chrifiian
Church ? and yet it muft be fo, if the fame conftfTion
of faith, or the fime creed which was thought a
fufficient qualification for Baptifm, was always (as
Mr. Chandler maintains) elleemed a fufficient qua-
lification alfo for ordination to the Miniftry.
The fame may be faid of St. Pad's ac-
count of the qualifications of a Bi/hop ; who, a-
mong others, muft have That of being apt to
teach ; J^J^zukQ- % qualified to teach, well in-
ftrudted in the whole dodlrine of the Gofpel.—
Is this no more than is required from a candidate
for Baptifm ? no more than Philip required from
the Eunuch ?— Thefe, and the like directions, are
fufficient to Ihew the difference made, even in the
apoftolicage, between that qualification Tin point
of faith and knowledge of the Gofpel) which was
looked upon as fufficient, previous to the firfi; and-
fimple admiffion into the Chriftian Covenant by Bap-
tifm ; and that qualification, which was efteemed
necefTary for fuch perfons who were to be admit-
ted to the great and important office, of teaching
X 2 and
• I Tim. Hi. 2,
( 156 )
and inftruvting mankind in all the dcxflrines of the
Chriftian Religion.
Mr. Chandler fays, that " the truth of the
** matter is this : that in the truly primitive times,
'^ when there was no fet regulated formulary of
*' faith, which was the authoritative common
ftandard of the Chriftian Churchy every church
made ufe of fuch fhort and plain forms as they
thought mofl proper, and as their own cir-
cumftances rendered necefiary, ^c, ^ — I muft
tell Mr. Chandler once again, that, whether there
was or was not any authoritative common ftandard
creed of the umverfal Churchy it matters not •, if
there were (and, by the way, he here allows there
were) forms or creeds made ufe of by every par-
ticular churchy and drawn up in fuch terms as they
thought mort proper, and as their own circum-
ftances rendered necefiary.
But here again he repeats his obfervation,
that " they had not different creeds for different
*' purpofes, or one for the candidates for Baptifm,
*' and another for thofe who were candidates for
^' the Miniftry i" and " fee, reader, (fays he) in
the ancient times, there was only one fhort and
plain creed, for Catechumens, baptized perfons,
Prefbyters, and Bifhops ^." — Where is the reader
to look, in order to/^<? this? Mr. Chandler will
tell him.-—" Iw the letter, (fays he) that Eufehius^
•' bifhop of Cefarea, wrote to the people of that
*' city, he incloled the creed that I have before
tranflated, and prefaces it in this manner : I'he
written formulary which I prefented^ &c. was
this \ even as we have received it from the Bifhops
before uSy and when we were firft catechifed^ and
cc
cc
cc
(C
*' when we were baptized^ and as %ve have learnt
'- froiJ}
t Cafe of Subfcription, p. 144.
(
C^fe of Subfcription, p. 143, 144.
«c
( 157 )
from the f acred Scriptures^ and as we have he-
•* lieved and taught when we were Prejhyters^ and
•' even fmce we have been Bijhops. See, reacier, in
" the ancient times, there was only one fhort and
^' plain creed, for Catechumens, baptized perfons,
*' Prefbycers, aiid Biihops *"." — I fancy the reader
W]\\ fee /^fr^ not quite fo much as Mr. Chandler
would have him. It will appear that this quota-
tion from Eufehius^ does by no means prove That
for which Mr. Chandler has produced it. It proves
tio more than that this formulary contained, ac-
cording to Eufehhiz^ t\\Q fubfiance of the true faithj
that had been profefled by Catechumens, baptized
perfons, Prefbyters, and Bifhops. It proves no-
thing about one and the fame creed ufed for them
all ; or, indeed, of any creed ufed for any of
them ; and the reader will find, when he con-
fiders what i\\\% formulary of Eufebius is, that he
neither did, nor could intend to fay any fuch thing
as Mr. Chandler makes him fay. — This formulary
then, the reader is to know, was compofed partly
of the creed then in ufe^ and partly of additions and
explications^ which Eufebius^ who delivered it in
to the Council of Nice^ as the confeffion of his
faith, then infer ted, in order to clear himfelf of
the errors which had been laid to his charge (as
hath been before remarked ') and which formulary
underwent ft ill farther changes and additions^ before
it was allowed by the Council ^, — This formulary
then, which Eufebius fays was prefented by him
to the Council^ he could never intend, in the pre-
face Mr. Chandler has quoted from him, to fay,
was (as it there ftands) the one -plain creed^ which
had been ufed for Catec^y^ev::^ Prefbyters^ and Bi-
jhops :
^ Cafeof Subfcription. p. 143. ' Vid. p. 119.
* Eufeb. Epill. ad Caefar. apud Socrat. Hift. Ecclef. I. ^
c.yiii. Theodoret. Hiil. Ecclef. I 1. c. xii.
( 158 )
Jhops : Eecaufe, in fa6t, that formulary had never
been fo ufed \ as it confided of a mixture of his
own, then purpofely inferted on the account above-
mentioned— He could therefore mean no more,
than that the formulary^ inclofed in his letter to the
people of Ccefarea^ contained the true faith ^ which
had been received and delivered down by the 5i-
fhops before Mm, and which was the faith profeffed
by Catechumens, C^c, This will ftill appear more
plainly from examining the paflage itfelf, which, for
that purpofe, I fhall here fetdown.— to fnv \tv mtf
3^ iV Th y^-m^ffH, }y 071 TO KhJ^V iKetfy.CAVO!JUiVy ^ yj,^s
fJUtV,
Now, in the firfl: place it is obfervablc, that
Eufehlus does not here fay, that he received this
formulary from the Bifhops before him 5 but only,
Kct^i -m^ihACo^v Tttt^'jwv, ^c, not, '* as we have
" received it," ihu particular formulary (as Mr.
Chandler tran dates) but, y^'^i ^ApiketCofuv^ as we
have received, or, according to what we have re-
ceived (or, have learned, have been taught) from the
Bifhops before us *, ko* iv n K^rn^^io'Hy and according
to what we received, or were taught, when Catechu-
mens, i^c. That this is the meaning of n§,^^i here,
is plain from what follows, k5w h^^^ ^m itii>v ^ttav
y^(pccv t^iJLA^)(^^,v, &c, — What! did Eufebius m-
tend to acquaint the people of Ccefarea, that he
had learned that very formulary from the Scrip-
tures ? No ', but that it was agreeable to what they
had learned from, or contained the faith of, the
Scriptures ; and therefore in the fame fenfe is ^atStyj
vAfiXetCoiJLiv to be underflood, viz. th3.t this formu-
lary w^s (not that formulary y that <"r<?^^ which they
had
( 159 )
had received, but) agreeable to^ or' according to
the faith and do^rine^ which they had received
from the Bi(hops before them, and when Catechu-
mens, baptized perfons, Prefbyters, and Bilhcps.
This is the plain meaning of the Author— T\\^
meaning of the Tranjlator is, 1 hope, as plain too.
p^Srrci ^a^i\uCoi4iv, is here rendered by Mr. Chand-
Ur^ " as we have received it ;" by which the
EngliJhvt2id^vwdiS tound^x^dindEufehiuslo havehere
faid, that they had received that formulary, in the
words then delivered by EufeUus, from the Bilhops
before him ; and that that very formulary was what
had been ufed for Catechumens, and at the office of
Baptifm, ^c. — But this too, I fuppofe, was de-
figned for thofe, who have neither leifure nor learn-
ing to confult the originals.
So again — Eujebius does not fay, that this was
the very formulary ufed by them when Prefbyters
and Bifhops ; but, «? iTngivaaiJUiV ts j^ iJ)Jk<nco[uv
as we have believed and taught, i. e. that this for-
mulary was agreeable to, or, was the fubftance of
the faith, fo taught and believed.
I N the next place I muft obferve, that, fup-
pofing Eufebius to have been here fpcaking/m'?/^
cf this formulary, viz. that it ^ds the very Jormu-
lary ufed by them when Prefbyters and Bi/hops ;
yet, he does not fay, that it was the iormu-
lary ufed for their exa^nination at the ordlraiion
of Prefbyters and Bifhops; but, the foimulary
according to which they believed and taught, or,
the formulary which they ufed, iv iw <tsf^i<rC\J7z-
§^a>y 3^ iv avTJi 77/ i7n(nco7rny when they were Prefh\iers
and evenfince they had been Bifhops — lb that, at the
moft, here is no evidence that this was tht fonnu-
lary ufed in the examination at ordination, or of the
candidates for the Miniftry.
If then this formulary of Eufebius, as it there
ftands^ neither was, nor is delivered by him as,
the
( i6o )
the one creed which was ufed alike for catechumens,
baptized perfons, and for the examination of Prejby*
ters and Bi/hops at their ordination^ (tor which Mr.
Chandler has been Jhuffling it into the hands of the
reader) but is delivered only by Eufebius as what
contained^ or was agreeable to^ the ancient and
conftant faith of the Church ; then, no more is
proved from hence, than that there was, in ihofe
times, only ^;^^/^//^ for Catechumens, Prefbycers,
and Bifhops : But, that one and i\\t fame formulary
cf examination^ equally explicite, was alike ufed
for them all, is not proved from v;hat Eufebius
hath related concerning this formulary ; which, as
delivered by Eufebius^ was not at that time^ nor
afterwards, without alterations and additions , the
creed of any church, nor ufed either tor Catechumens^
Prefbyters, or Bifhops ; and therefore, that it was at
that time, ufed alike for them all, is to be afcribed
only to the inventive genius of Mr. Chandler,
Therefore, even fuppofmg £2^/^^^/// to have
been here fpeaking of the creed, then in ufe in the
Church, without any additions of his own ; and not
only of the fubftance of faith, but of that very for ?7iulary',
and that even that very formulary ^2iS the one only creed
ufed for Catechumens, baptized perfons, Prefby-
ters, and Bifhops •, yet, were all this true (as
there is not one word of it fo) ftill it will not ap-
pear from hence to be any fupport to the main point
which Mr. Chandler is to make out, viz. that
there was no difference made in the inquiry into the
faith, of the candidates for Baptifm, and of the can-
didates for the Miniftry. — For, may we not fay, as
truly, the very fame things of the Apoflles Creed,
2LS Eufebius has faid of his formulary ^ — Is it not
equally true of the Apoftles Creed, that we " re-
*' ceived it from the Bifhops before us, and when
*' we were fir ft catechifed, and when we were
" baptized.
( t6i )
*' baptized, and as we have learned from the fa-
*' cred fcriptures, and as we have believed and
*' .taught, when we were Prefbyters, and even fince
*' we have been Bifliops." — And might I not here,
according to Mr. Chandler's way of drawing confe-
quences, call out wirh him, in the fame ftrain ;
See, reader, in the Church of England there is only
one Jhort and -plain Creed for Catechumens^ baptized
Perfons^ Prejbyters^ and Bi/hops I — Yet, would this
be any proof that there is 770 difference in the in-
quiry made at Baptifm^ and at Ordination ? Mr.
Chandler knows, to his forrow, that it would not :
And therefore, neither will what Eiifehius fays,
prove the fame of the times he is fpeaking of. — ■
For, fuppofe that the creed ufed at Baptifm, and
at Ordination, in the primitive ages, was one and
the fame ; does it follow therefore, that there was
not a more explicite inquiry made at Ordination,
than there was at Baptifm ? The creed ufed might
be they^;;z(? ; But there might neverthelefs ftill be a
more explicite inquiry added to the creed at Ordi-
nation^ than what was thought necelTary at Bap-
tifm,
Since it has therefore been proved from the
apoftolic praulice and dire^ionSy that a difference
was expedled, in the account to be given of their
faith by the candidates fcr Baptifm^ and the ac-
count to be given by the candidates for the Mi-
niftry ; and fmce the fame has been fhewn to be a
rational conclufion, in regard to all the primitive
ages, even from the reafon of the thing ; the
main point is fecured ; and all Mr. Chandler''^
talk about one and iht fame creed ufed at Baptif7n
and Ordination^ comes not up to the point — The
inquiry was 'more explicite at ordination^ and that's
enough.—
Y ' But,
( i62 )
Bi^T, to conclude this head, fuppofing that
even this were not fo ; yet the Church- Chafnpon is
not yet fo much intimidated by the great Mr,
Chandler^ as to be afraid of repeating, without
aflcing his leave, that the governors of every
church are authorized from Scripture and reafon^
to vary the particular methods^ and forms of exami-
nation^ as the variation of times and circumfiances
may require, as the nature of the thing demands,
and human -prudence may fuggeft ; not only ac-
cording to the number of herefies^ which is but one
circumftance ; but alfo, as the cunning craft of
men may render it, proportionably, more or lefs
difficult to difcover and fix their real fentiments.
—The art of qiiiUing and evafion may, like other
arts and fciences^ increafe with time •, and though
herefies might be more 7iumerous in the firft centu-
ries \ yet the art of evafion^ the cunning crafty may
be greater in the lafi : And fince we have had fome
refiners among us, who were ready, not only
fraudulently to fuhfcribe to the Articles of the church ;
but alfo, to defend fuch fraudulent fuhfcription upon
principle •, This will juftify the endeavouring to
guard againft fuch prevarication, by fuch methods
as (hall be thought the bed calculated for it — And
if men can evade the prefent explanatory articles of
the church ; this is not an argument againfl all ex-
planatory inquiry ; but is rather an argument for a
more explicite one, fo far at lead as the fundamen-
tals and ejfentials of our Religion may be afcertained.
— Add to this, that when we find the enjoyment of
Church preferments and emoluments to have fuch an
effe(5l upon fome mens minds, as to make them
even endeavour to raife difturbances, and to in-
croachho\\\ upon thei?(?%/^//jand Civil Efiablifhment^
and demand them as the natural rights of Chri-
ftians, without qualifying themfelves according to
the
( i63 )
the prcfentL^wj of the Legijlature ; Thefe furely are
times and circumfiances, when it becomes the Efta-
bliOiment to look about her ; and to guard, by ex-
f licit e inquiries, again ft the fecret underminings, as
well asagainft ih^ open attacks, of her long and in-
veterate enemies : And if it fhould bethought,
that the allurements of thefe preferments and emolu-
ments (of which they talk {q feelingly) when they
find they cannot be admitted into the offices of
truft to which they are annexed, by a difpenfing
with the explicite inquiry they exclaim againft ;
may tempt fome men to endeavour to creep into
them by the cunning craft, and prevarication above-
mentioned 5 This would be no more an argument
for leffening ^ny fecurities we have, than it would
be, to urge the taking away all oaths to the Civil Go-
vernment^ in order to prevent perjury^^Wc are to
take the wifefi and moft prudent methods we are
able, and to leave the reft to Providence,
I A M now arrived at the laft ftage of m,y jour-
ney.
Hie labor extremus- • •
The laft point, againft which Mr. Chandler has
exhibited his exceptions, is,
V.
M Y appeal to the fenfe, and pradice of foreign
Proteftant- Churches,
In order to judge of the force of Mr. Chandler's
anfwer to this •, the reader muft be informed, to
what ufe and end 1 made this appeal. Now it
was, becaufe '^ the Diftenters have commonly
*' Oiade their appeals to the foreign reformed
y 2 " Churchfs.
( i64 )
• Churches^ againft the Church of England : And
' the ad:s, decrees, and canons of the national
' councils of the reformed Church of France,
' (which they allow to have been one of the beft
' of the reformed) were publifhed in twovokimes
' fol. Lond. 1692. intitled, Synodicon in Gallia
' reformata^ by a Dijfenting Minifter among the
' Prejhyterians j and recommended, as containing
' excellent expedients for preventing and healing
' o{ fchifms in the Church, and for re-uniting the
' difmembered Body of divided Proteftants •, col-
' leded out of the original manufcript Ads of
' thofe Synods : " And yet, " fubfcription is more
' fparingly required, and f?iore eajy to be complied
' with in the Church of England, than in that
' very Church of France — All, who were
* admitted into the Miniftry, were obliged to
' conformity and uniformity, by Subfcriptton and
' Oaths —. In fome cafes, even private per-
' fons were required to fuhfcrihe "" " &c. — The
reader may fee the whole, fully and particularly,
in Mr. Binghamh work, intided, " The French
*' Churches Apology for the Church of England ; a
*' work, chiefly extra6led out of the authentic
*' A(5ls and Decrees of the Frd'/^^i' national Synods,
*' and the moil approved Writers of that Churth :"
An Abflraft of which 1 have given, in Church of
England vindicated, p. 49 — ^'^.
Now, was it not very proper, in regard to
the Bijfenters (to whom I had here exprefsly a
view) who exclaim fo bitterly againft the Church
of England for the pradice of fubfcription to expla-
natory articles •, to recall to their memory, that the
reformed Church of France, that very Church, which
they have eftee?ned the heft of the reformed, that very
Church which they have publicly exhibited and recom-
mended
» Church of England vindicated, p. 49, 50.
( 165 )
mended in oppofition to the Church of England — was
it not proper and pertifient to remind them, that
that very Church ui^di the fame pr a ^ice (with the
addition oi oaths) jnore ftri5ily d^nd with greater dijfi-
culty to he complied with, than the Church of Eng-
land ? — This was the end and purpofe for which /
made my appeal to the reformed Church of France^
to which they thetnf elves had firfi appealed. — And
now the reader is informed of this, he will find
that all Mr. Chandler has faid, in anfwer to this, is
of no force or validity.
" If we allow (fays he) that the reformed
*' Church of France is one of the befl; of the re-
formed, we do not thereby allow her conftitu-
tion ioht perfe^ J 2indL free from blame ; nor fet
her up as a pattern of dodlf ine and difcipline, to
be followed by us, or any orher Churches, any
*' farther, than as both are agreeable to the Chriftian
" Standard, ^f. ""—What then ?— I did not ap-
peal to it to fhew that they did •, bur to fhew only,
that that Church, which they allowed to be one of
the heft of the reformed, did practice the very fame
methods as the Church of England, with greater
ftridtnefs ; and therefore, that the Church of Eng-
land had that Church, which they fo allowed, a-
greeing with her in the opinion of the neceffity of
Aich pra6lice— He fays, that " they do not fet
up the reformed Church of France as a pattern
of do6trine and difcipline, to be followed by
other Churches, any farther than as both are
agreeable to the Chriftian Standard.' — But they
have fet her up as a pattern in general, and have re-
commended her in oppofition to the Church of Eng-
land ', and if yet the Church of England appears to
be more moderate, in that very practice againft
which they are fo clamorous •, is not this fufficient
to
^ Cafe of Subfcription, p. 146,
( i66 )
to flop their mouths in fuch appeal^ when the Church
appealed to by them^ as one of the heft of the re-
jormed^ in oppofition to the Church of England^ is
found to agree with the Church of England^ and to
be oppofite in their fentiments and pradicc on this
head to the Dijfenters ? — Does it not fufficiently
fhew the unreafonahlenefs and perverfenefs of thofe,
who fet up their own opinions againft all the re-
formed Churches *, and, in particular, againft that
which they themfelves have owned and appealed to,
as one of the heft of the reformed ? But, it is not
reformed in every inftance according to their own
model — li's conftitution (it feems) is not perfe5l'^
that is, it is not quite to Mr. Chandler* % taft ; he,
no doubt, would make it perfedl at once, and our
Dijfenters are the only men in the world, who are
qualified for the grand work of reforining the Re^
formation.
So again — he fays, " If upon comparifon it
fliould be found, that the Church of England is
lefs arbitrary and fevere than the Proteftant
Church of France^ this will not prove that the
*' fe verities of fubfcription ihc ftill maintains are
at all juflifiable^ or that the impofmg power fhe
yet affumes and exercifes is agreeable to the e-
vangelical conftitution, and the nature of Chri-
/lianity''"'-'No ', nor was any fuch thing in-
tended to be proved by that comparifon.— That the
Church of England pradtices nothing unjuftifablcy
in requiring fubfcription^ was proved by other argu-
ments : The comparifon between her difcipline, and
That of the Proteftant Church of France, in this
inftance, was produced only to ftiew, that the heft
reformed Churches, in the opinion of the Dijfenters
themfelves, have declared their judgment of the ne-
cejfity of the practice of fubfcription to explanatory
articlesy
• Cafe of Subfcription, p. 147.
( »67 )
urticks^ of the jufttfiahlenefs of the pradlce, and
of its containing nothing inconftftent with the na-
ture of Cbrifiianity •, and that their judgment is
therefore, in this point, dire5ily contrary to the
judgment of the Diffenlers^-This was what it was
produced for ; This it proves, and therefore proves
as much as was intended in ir.
*' 'Tis unworthy (he fays) the charadler of
*' men of learning and candour to bring authority
*' inftead of reafon, example inftead of proof, or
** to urge cuftom, when they fhould firft prove
*' the cuftom fit and lawful p." — Here is the fame
mifreprefentation again.— I do not bring the autho-
rity of foreign Proteftant Churches inftead of rea-
fon \ their example inftead of -proof -.y nor urge their
cuftom^ without having firft produced my reafons
and arguments for the fitnefi and lawfulnefs of the
praElice^ in general, of an explanatory inquiry.
The pradlice is proved fit and lawful from other
confiderations ; The merits of the caufe were tried
before \ and the Judgment and Practice of foreign
Proteftant Churches, the pradlice in general of
fubfcription to explanatory inquiries, were properly
urged againft thofe^ who have appealed to their
judgment of Church- difcipline in general — properly
urged, not to prove the lawfulnefs of fuch difci-
pline ; ^hat had been proved before from other to-
pics ', but, as a fit and fufficient reply to thofe parti^
cular perfons^ by (hewing, that the judgment
which they appeal to, and approve in general con-
cerning Church- difcipline^ (lands againft them
in this particular of it •, that thofe reformers
who, according to the IDijfenters themfelves^ were
the 7noft wife^ prudent^ and judicious^ and reformed
in the heft manner^ and upon the heft plan ; yet
judged the very pra5iice which the Biffenters condemn
in
P Cafe of Subfcrlption, p. 154.
( 168 )
in the Church of England, to be a wife, prudent^
and necejjary provifion to preferve the purity of the
Chriftian faith ; and therefore herein rife up in
judgment againft the Dijfenters, and condemn
them.
But, 1 had obferved farther, that *' fober
and confiderate men would not be for lightly
throwing off, what hath univerfally been thought,
and pra6liced as, an ufeful and neceffary part of
*' Church-Government^.*' — Mr. Chandler an-
fwers, that " the cuftoms and pradices of the
whole Fopjh Church are againft the Proteftants.
What then ? is Popery ever the better on
this account ? Do not Proteftants frankly con-
** demnthem^" — Yes; But they did not lightly
throw them off, or upon no letter reafons and argu-
ments than the old Whig, or Mr. Chandler, has
produced againft fubfcription to explanatory arti-
cles, or againft an explanatory inquiry in the cafe
in qu^ftion. The doftrines and pradlices of the
whole Popifti Church have had (as Mr. Chandler
will allow) a long, fair, and ftrid examination,
by wife and learned men ; and have been clearly
and evidendy proved, to the fatisfa6tion and con-
vidtion of great part of the Chriftian world, to be
impious, idolatrous, ahfurd, and contemptihle^ and
to be unfupported by reafon or Scripture -, which are
the reafons Mr. Chandler himfelf gives, why Pro-
teftants condemn the dodrines and pradiices of the
Popifh Church'. Thefe doctrines and pradices
therefore, whatever univerfality they have had,
are not lightly thrown off by Proteftants — But is
this the cafe in relation to an explanatory inquiry into
the faith of che candidates of the Miniftry ? Has
Mr. Chandler, or the old JVbig^ or any body elfe,
as
*i Church of r»^/tf»^ vindicated, p. 54.
^ Cafe of Subfcription, p. 154. « Ibid.
( i69 )
«5 dearly and evidently proved this to be impious^
nhfurdy or unfupporled by reafon or Scripture ; as
Proteftants have proved tranjubftantiaiion^ and
Image-wor/hip, and the reft of the peculiar doc-
trines and pradlices of the Popifn Church to be ?
Can Mr. Chandler find us out any Churches^ or any
part of the Chriftian worlds that have i eceived the
like fatisfaoiion and conviBion againft the lawful-
nefs of the pradlice in quaeftion? — except -A.fe'm
Se^arifts^ho diflent from the Church of England ;
and perhaps a few private perfons, whofe objec-
tions to an explanatory inquiry are not fo much
becaufe they think it unlawful in itfelf, as becaufe
they have fome reafons againft giving an account
of their own -faith, and are againft explanatory ar-
ticles^ only becaufe explanatory articles are againft
tjjgjji^.^ Does Mr. Chandler therefore put the cafe,
of himfelf and Brethren condemning fubftription to
explanatory articles^ or an explanatory inquiry ;
upon an equality with the cafe, of the Proteftant-
world condemning the Popijh Churches ? — When
Mr. Chandler has fhewn his reafons againft an ex-
planatory inquiry to be as goody and to be allowed
Jo upon as good authority ^ as thofe upon which the
Proteftants have rejected the do6lrines and pradices
of the Popijh Church ; v/hen he has fnewn that Pro-
teftants have lightly thrown off the latter^ and upoi»
no better reafons than what Mr. Chandler has ad-
vanced for throwing off the former ; then, and
not before, he will have a right of returning my
cenfure —'Till he has done This, it muft ftick
where it is.
Again, he tells me that " the foreign Prote-
ftanc Churches disapprove Diocefan Epifcopacy,
and by confequence the Epifcopal Government
of the Church of England, as contrary to the
*' order and eft:ablifhm.ent of Chrift. Will the
gentleman (lays he) pafs his cenfure on this
Z *' fubject
cc
&c
( I70 )
*' fubjcft too? and fay, the Church of £«f/W,
•' that oppofes her fingle judgment to the united
*' verdi5i of the whole Proteftant world, is an Opi-
*' niatre, and felf- conceited ? I leave him here (fays
•' he) to his private meditations.*"— No •, But I will
fay, that I muft look upon thofe to be Opiniatres^
and felf- conceited, who imagine the arguments
which they have advanced againfl an explanatory
inquiry, &c. to be as good as thofe by which the
Church of England hath vindicated her Epifcopal
government ; and therefore, that the cenfure which
I paffed upon the former, of oppofing their fingU
judgment to the united verdi5l of the Proteftant world,
might be very juft, and due to the reafons on
which /Mr judgment is founded; and yet will not
afredb the latter, 'till Mr. Chandler has fhewn that
their judgment is no better fupported.— The one
does not lightly, or without folid and fubftantial
reafons, retain her Epifcopal government ; The
other lightly reje5fs the pradlice of an explanatory
inquiry &c. upon inconclufive, weak, and trifling
chje5iions, and without giving fufficient anfwers to
the arguments for the neceffity of it. — The diffe-
rence of the two cafes fuppofed is very evident ;
and therefore it is as evident, that a cenfure palfed
in the one cafe, cannot, 'till Mr. Chandler {or
fome of his friends for him) has fhewn the two cafes
to be equal, eqiially z.^tdi the other.
But fuppofe I fhould difpute ih^ fa5l with him,
that the Church of England, in her Epifcopal govern-
ment, oppofes her fjtgle judgment to the united verdi^
of the Proteflant world ? — Does not this gentleman
know, that the Lutherans in Denmark, Sweden^
&c. retained Epifcopacy ? And Buddeus fhall fpeak
for thofe in Germany, who vindicates them in this
point,
^ Cafe of Subfcription, p. 155.
( 171 )
point, againll the charge of Dodwel and others ».
Are not thefe part of the Proteftant world ? And
as to the Calvinifts them/elves ^ their firft Reformers
(Mr. Chandler fhould have known j did not difap-
prove Epifcopacy^ nor the Epifcopal government in
the Church of England-, and oppofed, not the
Epifcopal Hierarchy, but only the Papal, They
looked upon it as an unjuft reproach upon them
to think they condemned Epifcopacy : They de-
clare that they did not throw it off, but could
not have it there at Geneva, without coming un-
der the Papal Hierarchy. In their feveral letters
to Q^ Elizabeth^ to the ArchbiHiop of Canterhiryy
and other Englifh Bifbops, they approved, and
congratulated tlitEpifcopal Government of the Church
of England, and regretted that they could not
have the like •, which they owned as a great de-
fe6t in their Churches ^. — The words of Beza and
Calvin are exprefs. The former fays, "If there
*' be any pcrfons (which you will not eafiiy per-
*' fuade me) who rejcdt the whole order of Epi-
*' fcopacy, far be it from any man in his fenfes to
'' afTent to their madnefs^:" And particularly
as to the government of the Church of England, (o
Z 2 far
w Neque objici nobis poteft, quod Epifcopatus in ecclefia
noftra plane abrogatus fit— non tantum enim earn poteftatem,
qua in ecclefia apollolica Presbyteri gavifi funt, verbi divini
miniftris relinquimus ; fed quibufdam etiam [fell. Presbytero-
rum] etiam i^o')^ quaedam ac infpeflio in reliquos tribuitur,
qui Superintendentium, aut Pr.-epofitorum^ aut InfpeAorum
nomine veniunt ; quamquam et alicubi Epifcopi adpellitentur,
IJagog. ad Theol. Vol. I. p. 746.
^ Vid. DurePs View of the Government and Woifliip in
the reformed Churches beyond the Seas. Printed 1662.
y Si qui funt autem (quod fane mihi non facile perfuaferis)
qui omnem Epifcoporum ordlnem rejiciant, abfit ut quifquam
iatis fanae mentis furoribus illorum aflentiatur. — Beza ad Tra-
aat. de Minill. Ev. Grad. ab HAdrian. Sarav. Belg. edit. c. J.
6(
CC
cc
CC
( 172 )
far was he from difapproving it, that he looked
upon it as ^^z.fingular Uejjing^ and wifhed that
*' Ihe might ever enjoy i(^" And Calvin him-
felf declares, that, as to " 'fuch an Hierarchy,
wherein Bi/hops fo prefide^ as not refufing to
be fuhje3f to Chrift^ and to depend upon him
as their only head ; they are worthy to be
anathematized (if there be any fuch) who will
*' not reverence it, 2iX\dfuhmit to it with all ohedi-
*' ence^^^ — From whence it is plain, that there
were none in his time to be found, who oppofed
the Epifcopal Government^ but only the Papal ; and
that our modern Dijfenters would have been looked
upon in this particular, by Beza as madfnen^ and
by Calvin as perfons who deferved to be anathe-
matized. Where now is the united verdi5i of the
whole Proteftant world againft the Church of Eng-
land in this point ? Thefe were the principles of
the firft Reformers of the foreign Proteftant
Churches. Even the Calvinijls fet up Prefbyte-
rian Government by necejjlty ; and retained and
declared their regard, at the fame time, for the
Epifcopal order and authority^ in diftindiion from
That of Presbyters. And if others have departed
from the principles of their firft Reformers, the
judgment of the Church of England is not to be
looked upon 2^% fingle on that account ; who is not
obliged to change her judgment^ which had thus
the fiiffrage of the firfl Reformers abroad, and the
primitive principles of the reformation ; in compli-
ance
' Fruatur Tane ifta fingukri Dei benefjc^ntia, qua utinam fit
llli perpecua. Ibid. c. 18.
» Talem fi nobis Hierarchiam exhibeant, in qua fic emine-
ant Epifcopi, ut Chriilo fubefle non recufent, et ab illo tan-
quam unico capite pendeant, &c. Turn vero nuUo non anji-
themate dignos fatear, li qui erunt, qui non earn revereantur,
Ajmmaque Qbe4ientia obfervent-?^C<?/f//». de necelTitat. Eccl^fc
rpforjnand.
( 173 )
ance with thofe who fhall depart from them^ or
with every )tovel Seui which fhall rife up.
But I muft remind Mr. Chandler alfo, that
no longer fince than 1680, the then Bifhop of
London^ in order to reconcile the dilTenters by the
judgment of the foreign Divines, having wrote to
Monfieur Le Moyne Profeffor of Divinity at Leyden^
and to Monfieur TJAngle^ one of the Preachers
of the reformed Church of Charington near Paris^
and to Monfieur Claude another eminent French
'Divine ; They, in their feveral anfwers, agree in
a vindication of the Church of England from any
Errors in the Do5irine, or any unlawful impofttions
in the Service and Difcipline of it ; which anfwers
you may fee at the end of Dr. S tilling fleet''^ un-
reafonahlenefs of Separation, 1681, 4to.— And fure-
iy, Epifcopacy is one part, either of her DoBrine
or Difcipline, or both.
And now, what is become of xhtftngle judg-
ment of the Church of England againfl the united
verdi5i of the whole Proteftant world, in the point
oi Church-Government ? — It appears on the con-
trary, that the united verdict of the /r/? Reformers
is with the Church of England in this point ; and
that the judgment of foreign Proteflants was declared
to be fo like wife, when wrote to upon the fubjedt ;
and confequently, that our modern Dtffenters arc
Difjenters, not only from the Church of England^
but from Calvin as well as Luther, from all Re-
formers at home and abroad ; and, in this par^
ticular, as well as in That of an explanatory inquiry^
are the men who oppofe their fingle judgment to the
united verdioi of the whole Proteftant, and Chrl-
fiian world, — And therefore Mr. Chandler had
better-not have dragged z'^omx. into this controverfy,
with which it has nothing to do ; and which turns
out fb little to his advantage --/ leave him here ta
jbis private meditc^tions.
But,
( 174 )
But, he fays, that " if the whole Proteftant
«« world, and I will fay (adds he) the whole
ff^ Chriftian world, fhould agree in impofing
<« fubfcriptions to explanatory articles of faith ;
*' yet if that impofition be wrong in its nature,
«' hath no foundation in Scripture, is not t pro-
** per method of promoting unity and purity of
f • faith, and is abfolutely contrary to the genius^
** fpirit, and whole conftitution of Chriftianity ;
** the pradice of the whole chrillian world would
«* be no vindication of the thing, nor prove the
f'^ lawfulnefs and expediency of it ; zndjhouldany
** one oppofe bis fingle judgment to this united
;** verdi5i and pra^ice of the Chriftian worlds he
** would not deferve the reproach of an Opinia-
*' tre, and felf-conceited perfon, but the charac-
^ ter of an under/landing, wife, and confiflent
«' Chriftian b." — But till Mr. Chandler has pro-
ved that an cfxplanatory inquiry is thus wrong in
its nature, hath no foundation in Scripture, §?:c.
which he has not yet done, nor (I fhall venture to
fay, if we may judge from the fpecimen he has
given us) will ever be able to do ; all he has here
faid is to go for nothing. — In the mean while, I
muft have liberty to tell him, that whatever pri-
vate man fets himfelf up as a man of wifdom and
underftandingj Ihould have very good evidence in-
deed, before he ventures to declare (For this is
what Mr. Chandler here aflerts any one may do,
upon the credit of his fingle judgment) that he
thinks himfelf wifer than the whole Chriftian world.
This, I fuppofe, is to go for another inftance of
Mr. Chandle/s boafted nohle and virtuous pride.
But I muft tell him, that true wifdom and under-
ftanding are feldom founds where modefty, and
an humble opinion of our felves are wanting. It
is
* Cafe of Subfcription, p. 153..
( 175 )
is the word fort of wifdom, to be wife in our owh
conceit •, which often induces us to miftakeThat for
wifdom and underftanding, which is nothing buc
opiniatreiy and felf-fufficiency, A wife man will
pay great regard to the opinions and judgment of
men as wife, and under the fame circum (lances and
advantages as himfelf ; much more to the opinion
and judgment of the whole Chriftian world: And
though he will not think himfelf obliged to re-
ceive even fuch univerfal opinions and pradlices
implicitly, or without examining into the grounds
and foundations upon which they ftand ; yet he
will efteem it to be the heft exercife, and the heft
evidence, of his wifdom and underftanding, to exa-
mine the more carefully^ fairly, and difpaffionately ;
and not to be for lightly and fupercilioufy rejecting
what comes recommended to his examination with
fo great an authority, as That of the whole Chriftian
word, — Mr. Chandler^s fellow-labourer the Old
Whig (another gentleman I fuppofe too of con-
Tummate wifdom and underftanding) owned, that
this particular pradlice of requiring fubfcription to
explanatory articles, was the pradlice of all Churches
whatever ; and the Old IVhig's fellow -labourer
IVIr. Chandler^ joins with him in thinking, that,
fuppofing it fo, it would be never the better for
that : Yet 1 mud be of opinion, that the concur^
rent and united judgment of all churches whatever
of the whole Chriftian world, in a point of this na-
ture particularly, a point of Chriftian prudence in
the exercife of Church-difcipline, in confirmation
and fupport of the julinefs and validity of the
reafons and arguments produced for it ; will al-
ways haveyc> much weight with men of true wif--
do7?z and underftanding, that they will not be ob^
ftinately and pertinacioufty, and upon no better
foundation than what the arguments produced a-
gainft it have yet afforded, for abfolutely throw-
ing
(176)
iffg off a praftice of this kind ; which, tho* fome
particular Churches may have exceded in the me-
thods and forms of exercifing it, hath yet been
univerfally by all Churches whatever of the whole
Chriftian worlds judged to have been, in the ge-
neral, in fome times and circun. (lances, a lawful
and neceffary pradlice in church difcipline.—— I
argue not, that a number of Churches, or all
Churches, agreeing in a pra6lice of this nature, is
an argument in itfelf of the lawfidnefs of it — The
merits of the caufe muft, in the laft refult, be tried
by the force of the reafons and found arions on
which it is built : But, all churches of the chriftian
world agreeing in it will be o^ fo much weight \ that
wife and nnderftanding men will not be for lightly
contemning, and throwing it off^ without a 7nore
ftri£l and impartial examination •, or upon the cre-
dit only of/uch ohje^ions and cavils as iiave appear-
en in the courfe of this debate. — This is all ihat I
have affirmed, and which I fhall continue to af-
firm, 'till I fee fuch objedlions better fupported
than i have yet done ; without being afraid of the
wife and underftanding Mr. Chandler^ or, his fel-
low-labourer, the wife and underftanding Old
Whig,"^
But now we are arrived at the famous *^ fpeech
*' of the Reverend and learned John AJphonfo Tur-
** retine^ made to the lefier Council of Geneva,
*' previous to the abolifhing their fubfcriptions
*' there." Mr, Chandler brags mightily of this
fpeech, which he has " tranflated from a French
*' MS. containing fome curious faCl-s not fo well,
*' or generally known amongft us, and which
** too (like his colleftion of creeds) hath never
*• been before publifhed ^.'*
The
^ Cafe of Subfcription, p. 155.
( ^77 )
The defign of publifhing this fpeech is to
fhew, that my " alTertion is not true, viz. that the
*' tinited verdi^ of the P rot eft ant world is \n favour
of Subfcriptions *, " and that " the moil certain
" /^^j contradid it ^"— Now, fmce Mr. Cband-
ler triumphs ib m.uch in this fpeech •, I fhall beg
leave to Jay before the reader the following remarks
upon the fpeech icfelf, with an examination of
Mr. Chandlers reafoning and obfervations upon
it ; and fliall then leave the reader to judge, when
thefe curious fabls^ not fo well or generally known
amongfl us, are known and opened fairly and
truly ; whether This, like tWe reft of Mr. Chand-
ler* s proofs and authorities^ does not fail him upon
the tryal -, whether the Verdiul of the Proteftant
world may not be in favour of Subfcriptions^ not-
v/ithftanding any thing that appears in, or can be
concluded from this fpeech to the contrary ; and
whether therefore, Mr. Chandler might not as
well have fuppreffed thefe curious fatls not fo gene-
rally known^ and have permitted them to have re-
mained quietly locked up in the French MS.
1. The fubfcription abclifhed at Geneva., to
which this Speech of Mr. Turretine was previous,
was fubfcription to the Formula Confenfus : And
it appears, that the great and chief reafons (the
others fhall be taken notice of, when we come to
Mr. Chandler^ reafoning upon this fpeech) here
alledged by Mr. turretine for abolifliing this fub-
fcription, were
Firft., on account of the form of that fubfcrip-
tion, which runs thus : Sic doceho, fcilicet quoties
banc materiam traclare fufcipiam \ 1 will thus teach ^
as often as I fhall undertake to treat of this fuhjetl :
Contrarium non docebo., neque ore, neque calamo^
neque publice^ neque privatirn % I will not teach the
A a contrary y
^ Cafe of Subfcript. p. i;^
( »78 )
contrary^ neither by f peaking^ nor writings neither
■publicly^ nor privately. The former part of which
form of fubfcription was looked upon, and indeed
very juftly, to be " extremely eq^uivocal'*\ and in-
confiftent with franknefs and fincerity ; or which,
in one word, might be a fraudulent fubfcription :
And the latter part of which, was asjiiuly thought
to " eftablifh a kind of very odious inquifition ;
efpecialJy in converfations, and correfpondences ,
by letters •, not at all agreeable to the nature of
fubjefts which all the world owns to be in-
different*." So that this was not abolifhing
fubfcription as wrong in itfelf but this particular
form of fubfcription as efiablifhing a kind of very
odious inquifition \ and on account of it's being eqid-.
vocal and fraudulent. — For, " it is not an indiffe-
*' rent thing (fays Mr. T^urretine) to have equi-
*' t;;?^^///??- fubfcriptions ^"
Secondly, other reafons given for abolifhing this
fubfcription are — that, " the matters to which this
*' fubfcription was required, were fuch as Perfons
" of all fides avow to be Indifferent, and no ways
*' effential to falvatlorP — that, '' in the judgment
of one party as well .s another, they are not of
7ieceffity2ind importanci^ — that, they^are " things
purely indifferent^'' — that, they ate " fubje'6ls
which all the world avow to be indifferent^^ ■
that, the matters in quaeftion have '* little impor-
" tance" — " very obfcure^ind exceeding diffuult^' —
*' many of them fuch, as are abfolutely impoffible
'' to be decided" — that, it was " the conftant, gene-
^' ral fenfe of their churches, that thefe matters
" are by no means effential to falvation" — that,
" all thefe matters were treated by the moft rigid
'' of
« ViJ. Mr. Turretinis Speech; in Cafeof Subfcript. p. 158,
159, 160.
^ Ibid. p. 1 74.
cc
( 179 )
of their Divines as an affair of nothing^'^ — that,
•' all the members of their fociecy, even thofe
<* who are the warmed, have avowed that thefe
" things are entirely indifferent ^ and no ways ejffcn-
** tial to fa] vation" — and, that " it was on this
*' foundation they confented to cut off the words
" fi<^ y?;^//V— that, " they have no kind of in flu -
** ence wharfoever, either upon morals^ or on the
** worfhip of Gody or on xht method of preaching" ,
— that, *' it would be o^ little edification^ I might
*' even fay (adds Mr. Turretine) in fome meafure
" fcandalouSy to f peak to the people about their" ^
that, '* they are matters not controverted amongfb
'' their Teachers" — that, they are " Bagatelles^
" or trifling things ^"
See here the motives, and reafons for abolidi-
ing fubfcription at Geneva ! It evidently appears,
from one end of Mr. l^urretine^s Speech to the
other, that it was 7Wt on account of any convic-.
tion or perfuafion of the unlawfulnefs of fubfcrip-
tion to explanatory articles'm itfelf or in the gene-
ral : There is not one word in Mr. Turreline*s
Speech that either exprejfes, or implies it : But ic
was abolifhing that fubfcription to i\it formula con-
fenfus^ that particular fubfcription^ as fuch. The
reafons given for it are what no way affcol fub-
fcription to explanatory articles in the general \
but fuch as relate particularly and only to that fub-
fcription ; reafons, drawn from the particular forin
q{ that fubfcription, and from the particular mat-
ters there required to be fubfcribed. — Can Mr.
Chandler deny this ? If he can, he mufl produce
his French MS, and prove his own trarfiation to
ht fpurious. — It lies before the world, a^d the ap-
peal is to them. — If he cannot deny this ; why
A a 2 does
« Vid. Mr. Turretine\ Speech; in Cafe of Subfcript. p. 160,
161, 163, 164, 168, 175.
( i8o )
does he pretend to pafs upon us rhis Geneva-Speechy
as of any force or authority, for proving the^W^-
ment o^ foreign Prcteftant Churches to be againft the
lawfulnefs of fubfcription \n general ?
2. Though, upon the 'iorementioned reafons,
fubfcription to the Formula ConfeUjUs was abolifh-
ed ; yet, they did not think, as Mr. Chandler does,
that there ought to be no teft of orthodoxy^ no a-
hridgment of the liberty of Teachers^ no explanatory
inquiry or articles, no uniformity in Do^rines. No 5
there was ftill a teft and regulation of this kind to
be obferved. Mr. "Turretine declares, that the
defign was " to meddle nothing with do^rinal
*' matters^ nor with their regulations.''^ They
were to " remain in their full force : " And that
the attempt was only '' to foften the extravagant
" and exceffive rigour which attended thefc fub-
*^ fcriptions." It was propofed, that all Public
teachers fhould be (fill obliged to conform, in
their fermons and le6i:ures, in the Church" and the
Academy^ to their regulations^ and the doclrlne of
this very Formula Confenfus •, which, though fub-
fcription to it was abolifhed, was yet ^' to be the
*' only do5irine taught^ and they who were of con-
*' trary fentiments were not to be allowed to teach
" them^:^* And Mr. Chandler acquaints us,
that one of the " qualifications thenceforward re-
" quired of all who offered themfelves to the Mj-
" niftry," was, " 10 promife^ that they will teach
** nothing in the Church nor Academy^ that is
*' contrary to the Confenfus Helveticus^ or the
*' ConfefTion of the GalUcan Church\''' Mr,
Chandler may pleafe to confider, whether this in-
jun^ion^ which lays an obligation upon Public
Teachers, not to teach doctrines contrary to thofe
con-
b Vid. Mr. Turretineh Speech i in Cafe of Subrcript p. 1625
163, 169. ' Ibid. 176,
( 'Bi )
contained in a Confenfus or articles, ready drawn up
to their hands by others^ and of which they had no
Jhare in the making ; be not an itnpofition^ and a
reftraint upon Chriftian Liberty^ fo tar as it goes,
equally with requiring 2i profejfion of belief. "^My,
lurretine lays, that it is " contrary to fincerity to
*' engage one*s felf /o teach that which one doth
*' not believe, if at the fame time in contrary fen-
*' timents ^" — I fhould be glad to be informed,
whether it be not alfo contrary to fincerity^ for a
Public Teacher in the Chriftian Church, to en-
gage himfelf not to teach what he doth believe to
be Scripture-doftrine. — If you fay, that unlefs he
believes the determinations of the Confenfus to be
true Scripture-dodrine, he ought not to engage
himfelt not to teach the contrar'j ; I anfwer, that, if
he does believe thefe determinations to be Scripture-
do^rine -, there would be no more hardihip in re-
quiring him to profefs his belief of them ^ than re-
quiring him to pro7nife not to teach the contrary
doctrines : ]f he does not believe them to be Scri-
pture do^frine \ then, he is either obliged to promife
not to teach what he believes to be true Scripture-
do^rine^ or to be excluded from the Mini/lry^ and
all the preferments and emoluments of the Church.
Is not this a reftraint^ an abridgfnent of Chriftian
Liberty F^h not every Public Teacher obliged,
as fuch, to make the word of God the only authen-
tic^ authoritative judge ?^,nd rule^ what he ought or
ought net to teach •, and not to fubmit to any
hurnan decifions in this cafe? — When Mr. Chand-
ler recolledts this, I (hould think that the excellent
fpeech of Mr. John Alphonfo Turretine would not
appear to be fo much to Mr. Chandler' % tafV, as
be could wifh it •, and that it might have been
more
* Vid, Mr. Turretinii Speech j in Cafe pf Subfcript. p. i;g.
( i82 )
more for the Intereft of his caufe io\i2Mt fupprejfed^
than to have tranflated ir.
3. I MUST recommend it to Mr. Chandler* %
obiervation, that Mr. ^urretine exprefsly allows^
that, in fome times and circumftances, fubfcrip-
tion to explanatory articles may be required upon
good reajons.
He fays—" We are fully perfuaded, that thefe
" eftablifhments were made with good views, and
" that they might then have good reafons for
*' them 1." — And that the abolifhing them at any
time, may be confident, in the fame perfons, with
injoining them before : For he adds, '' If thofe
*' pious perfons, vv^ho had an hand in them, had
«' lived now, and had feen the ftate of affairs in
*' Germany^ England^ &c. we are abundantly
" convinced that they would have entered into
*' our fenriments *"." — All this fhews tliat Mr.
^urretine was of opinion ; not with Mr. Chandler^
that no times or circumjlances can ever make fubfcrip^
tion to explanatory articles necejjary \ no, he was
not fo dogr.atical and pofitive ; But, that fome
times and circumftances may render the requiring
fuch fuhfcription^ reafonahle \ which other times and
circumftances may render improper or unnecefTary:
And therefore he allows, what gives Mr. Chand-
lerfo much offence in my Book, viz, that " the
*' particular rules ^ and methods of inquiry, and
*' the tefts proper to be required of the qualifica-
*' tions of Candidates for the Miniftry, mud
<' change and vary according to the variations of
** times and circumftances^ and muft be left to the
*' difcretion of thofe who are to exercife fuch au-
tc thority." — How indeed it is confiftent^ to de-
clare (as Mr. Turretine does) that the dodtrines,
fubfcrip-
» Fid. Mr. Turretlm\ Speech; in Cafe of Subfcript. p. 173.
m Ibid.
( i83 )
fubfcription to which they aboliflied, were not
only Bagatelles, things indifferent, and of no im-
portance, but even fuch as it would ht fcandalous
to /peak to the people about ; and yet, that times and
circumftances might be fuch, as to make the re-
quiring fubfcription to fuch matters founded upon
good reajons — nay, to admit that even ftill this
fhould be the only do5lrine taught, and that they
who were of contrary fentiments fhould not he allowed
to teach them — for this, it is none of my bufinefs
to account— I leave it to Mr. Chandler, when he
fhalJ think proper to give us an Edition of the
French Manufcript, with his critical notes upon it.
4. Mr. Chandler, having finiflied the tranfla-
tion of his French Manufcript, breaks forth in the
heigth of his joy and triumph, into an expoftula-
tion. — " What now is become of the united ver-
" diet of the Froteftant world « ? " What ? Why,
for ought I fee, it is juft where it was before. Sub-
Jcription to explanatory articles he owns they had :
But (f\ys he) they dropped and difufed them ^
Why ? not a word appears againft the lawfulnefs
of the praBice in the general, or in itfelf -, But, at
Geneva, die form ufed in fubfcription to the For-
mula Confenfus was equivocal, inconfiftent with/;;-
cerity, and the matters contained in it were tri-
fling, and of no importance, &c. I^herefore they
aboJifhed, not fubfcription as fuch, or as unlawful
initfelf', bur, ibis particular fubfcription, for the
reafons above given ; not that fubfcription as fub-
fcription, but, as fubfcription to the Formula Con-
fenfus: And at the fame time a verbal promife is
required, not to teach any do^lrine contrary to it ;
a method which is, as I before obferved, an abridg-
ment of Chriftian liberty as much as the other.—
I may
" Cafe of Subfcript. p. 176.
« Ibid. 176, 177.
( i84.)
I may here add, that a verbal protrnfe^ not to teach
the contrary dodrines, being equal in its force and
obligation, with every honeft man, x.o fubfcrihing
fuch promife ; This method, of taking a verbal
fromife^ in (lead Oi fubfcription to it, while it laid a
reftraint upon the Chriftian liberty of all fuch, and
excluded them from all the preferments and emo-
luments of the Church, equally as if they fub-
fcribed it ; left room for fraud and prevarication
to all thofe who v/ere difpofed to take advantage
of it •, vv'hen they knew that they could not be
convi6led upon record.
As to the other places he mentions, viz. Bajil,
Zurich^ Newchatel^ and St. Gall •, no particular ac-
count is here given of the motives they proceded
upon, any way affedling fubfcription as fuch, and
therefore nothing can be laid to them — Only I
may juft hint, that after Mr. Chandler has men-
tioned all thefe Proteftant ftates, as having " once
had their fubfcriptions ; '* he tells us, that
they experienced the inconveniences of them ;
and they were dropped, dijufed, and by public
authority removed out of feveral Proteftant
*' States and Churches, where they have never
*' been futfered to return to this very day p."—
"Where ? Would not any one imagine it was in
all thefe Proteftant States and Churches which he
had juft before mentioned, viz. at Bafil, Zurich^
NewchateU and St. Gall ? Yet this is not true ;
For, at St, Gall, fubfcription was not abfolutely
removed, as appears from this very Speech •, For
Mr. Turretine tells us (though Mr. Chandler would
not) that, at St. Gall, they are flill obliged to
fubfcribe, " when admitted into the fynod of the
*' Churches of .^//?^«2;^/ and St. Gall'i." But Mr.
Chandlery
» Cafe of Subfcript p. 176, 177.
^ Ibid. p. 167,
( »85 )
Chandler^ though he has mentioned all thefe dates
together ; and tells us, that " they once had their
*' fuhfcriptions ; that they experienced the inconve-
*' niences of them-,'* and, one would imagine, was
going to tell us, that they were removed out of them
all ', he liiys indeed only, that they were " re-
" moved out of fever al Proteftanc States and
" Churches;" which does not neceflarily include
St. Gall : But why then, when he was giving us a
detail of feveral Proteftant Stares and Churches,
out of which fublcriptions zvere removed *, did he
name St. Gall, out of which they were not re-
moved ? — This may have been a flip of his pen,
and excufable from his great zeal ag^'md fubfcrip-
iion^ which he was willing to remove out f>f as
many Churches as he could — pity ! the miftake hap-
pened to be on that fide which moft ferved his
purpofe ! For Mr. Chandler, to be lure, was
*' not confcious to himfelf of any intention, to de-
'' ceive any perfon living." —
H E fays, " the very Church of England ex-
*' prefled her diflike of them, and herBifhops re-
" nionflrated aguinO: them'." — Agairll what?
againft fubfcripdon as fuch, as unlawful in tht na-
ture of the thing? No fuch matter ; yet [his is
what he would infinuate. What they exprefled
their dillike of, was the Geneva fuhfcrittion to the
Formula Conjenfus, for rcafons peculiar to that par-
ticular fubicriprion. This appears to have been
the cafe, from thi, fpxch of Mr. Turretine — '" Our
" fociery" (fays he) "• thinks in general, that
there are great inconveniences in leaving any
kind of fubfcriptions wharfoever to fuch matters
as thefe, which perfons of all fides avow to be
indifferent, and no ways effent'ial to falv^iti-w^^
Thefe fubfcriptions are alfo extremely oiienfive
B b "to
' Cafe of Subfcription, p. 176.
( »86 )
" to Other churches, which are not of the fame
*^ fentiments *, particularly thofe of Gertnany and
*' England^ who are continually complaining of
" it'." — Of what? why, you fee, not of fub-
fcription in general^ but of that fubfcription to the
Formula Confenfus^ as fuch ; fubfcription to mat-
ters avowed, by perfons on all Jides^ to he indifferent *,
to matters no way effential to Jalvation ; and where-
in the Church of England was not of tht fa?ne fen-
timents.
Again — " The Churches of England (fays
" Mr. Turretine) which hold fo confiderable a
" rank in the Proteftant intereft, are extremely
*' difpleafed with our fubfcriptions " — why? —
The next words fhew you — " For they are in dif-
^^ ferent fentiments, and they think that we con-
" demn them by our rigours *." — Rigorous impofi-
tion of fubfcription, to matters indifferent, of no
importance, and 7io ways effential to Salvation —
This was what difpleafed the Church of England ;
This was what " the Bifhops of that country fpoke
*' of." This was what Mr. Jurretine complains
of, as having " done them infinite harm, not
*' only among the Epifcopal Party, but the
*' learned Prefbyterians " — Not fubfcription 'i« zV-
felf, or /;/ general ; nothing of that appears, nor
can Mr. Chandler prove it fo to have been, though
it was for his purpofe fo to reprefent it. —
But we have more of the fame kind — " The
arguments (fays Mr. Chandler) in this fpeech
againft the impofition of fubfcription to human
explanatoi y articles of faith, are fo convincing
*' and ftrong, ^f.*" — Not one argument, in the
whole fpeech, againft fubfcription as fuch, or a-
gainft
s Vid. Mr. Turretineh Speech ; in Cafe of Subfcript. p. 1 60,
i6i. ' Ibid p. 165, 166. « Ibid. p. 166.
* Cafe of Subfcription, p. 176.
( i87 )
galnft fubfcription to explai-arory articles in gene-
ral \ but againfl: this farilcular fubfcription only,
founcicd upon reafons peculiar to thai fubiciipiion—
Not one word, tron^. oneenu of this fpftca to the
other, againll fubfcription to explaiiatory articles
of failb •, bur oiii> againfl- fubfcriprion to points
which are no ai jclcs ot faith, but matters purely
indifferent, of no imprtanu, and no ivays ejfential
to Sahalion.
Ag A I N — Mr. Chandler tells us, that Mr. I'ur-
retine " had ali the fucceis he defired, all fub-
" fci'iptions to humar- tormul tries vcre aboliflied
** by public authonty >'.'* — What ! as fuch? and
as unlawtul in general F All fuh'cription to all
human formuiaries? No-, but fj. "oicrip ion only
to a particular human formulary, for, and cx-
prefsly on accouni ol, ii's containing matters indif-
ferent, of no importance. Bagatelles, (fc. — By ob-
taining the abolition of This only, M:,Turretine
had indeed ail the fuccefs he defired from making
this fpeech— What ///Y^^y} Mr. C/jt^W/^r will have
from tranflating it, the reader, I believe, by this
time, can pretty well tell.
B u T we have more of it ftill — " The reformed
*' Princes of Germany (fays Mr. Chandler) and
" particularly the King of Pruffia, extremely
" difapproved them ^" — difapproved what.? —
Look into the fpeech and you will fee—" The
'' reformed Princes of Germany, who have Lu-
'^ therans in their dominions, and efpecially the
'' King of Pruffia, extrdrely difapprove our ri-
** gour." — Mr. Turr etine cidds — " The late Eledl-
'* or of Brandenbourg wrote to the Proteflant Can-
'* tons, defiring them to ufe" — what ? no Sub-
fcriptions } No *, but only " more moderation in
" thefe affairs -, giving them to underftand, that
*^ their rigour w^s extremely prejudicial to the de-
Bb 2 " fjgn
y Cafe of Subfcrjption, p. 176. ^ j^jj^ p^ ,^^^
( I88 )
** fign he bad formed of reuniting the Lutbe*
*' ram *." — The rigour^ in impofing fubfcription
to matters of no importance^ and yet about which
the feveral Churches differed \ This was what the
reformed Princes of Germany^ and the King of
Prujfia in pa^'iicular, extremely dif approved — But is
this difappiuvi g fubfcription at large, as Mr.
Chandler reprefents it ?—
Again — " Upon examination they were
*' found cbftruftions to peace and unity, fnares
*^ to confcience, the fources of infmceriry and e-
*' qui vocations ^." — what were found to be fo ?
Subicriptions i;?^^;7^r^//* No; but y^/r/:? fubfcrip-
tion as That to the Formula Confenjus \ Subfcrip-
tion in an equivocal form •, Subfcription rigoroufly
impofed to matters indifferent^ and of no importance *,
and engagiiig the fubfcribers not to teach contrary
do6lrincs, neither by word nor writings neither
puhUcly nor privately. " Thefe fort of promifes
'' (fays Mr. '^turretine) are abfolutely impradlica-
*' ble, and no one knows hov/ to keep them.
*' For in truth 'tis not pcfiible to be fo exadlly
*' on one's guard, not only in pubHc, but in
"private ah*b, as in fo many little quasftions
'' that are of no importance, to prevent every
*' fi- gle fmall word from cfcaping one in refe-
•* rence to them. So that this is really laying a
*' fnare for the confciences of men. — They will be
*' always a fnare to entrap confcience, and abfo-
*' jurejy impoffible ever to be obferved '^."
T^hefe were the reafons upon which, not fub-
fcription in general, which thefe reafons do not af-
fe5f, but this Geneva- fubfcription was found to be a
fnare to entrap confcience, and the foiirce of infince^
rity and equivocations — And we find other people
too
• Mr. Turretine^s Speech; in Cafe of Subfcription, p. 166.
* Cafe of Subfcription, p. 177.
« Mr. furretine's Speech j iij Cafe of Subfcript. p. 160, 161.
( i89 )
too can (tifnarss and traps ^ in their own way— •
One would have thought, tiiat a perfon who jufl:
came from tranjlating Mr. Turretine^s cenfure of
equivocal and fraudulent fubfcriptlon^ fhould have
avoided th; hkc doings ot all kinds; and, among
the reft, That ot equivocal and fraudulent repre-
fentations.
And now Mr. Chandler^ having thus dif-
played his cunning, procedes to dilplay his elo-
quence in a fine apoflropbe to the foreign Divines.
— Generous Clergy I -^worthy and virtuous Clergy I
— Happy Clergy! ^c. — To all which I have no-
thing to fay, and Ihall content myfelf with only
admiring.
But he comes out of his reverie^ and now we
have him at reafoning 2ig2i\n. — '' The Prelates of
" the Church of England were inftru mental in the
" abrogating the fubicriptions at Geneva^ who de-
" clared themfelves grievoufly oltended with them,
*' becaufe they apprehended that they condemned
" their own fentiments. But do not the fubfcrip-
" tions of the Englijh Church carry in them an
" equal condemnation of all other Churches and
" perfons that differ from them ? And will not
*' this be an equal reafon for removing, or foften-
" ing thefe fubfcriptions here, as 'it was for thofe
'^ of Geneva entirely to fupprefs them there "^ ? "
As to foftening, or fupprcfling our fubfcrip-
tions, I fay nothing now : Uut, that the condem-
nation, which our fubfcriptions ai'e fi-ppofed to
carry in them., of other Churches which differ
from us, is an equal reafon for us to remove them,
as it was for thof^ of Geneva to remove the fub-
fcription to the Formula Cmfenfus ; I mud have
leave to deny. For the Formula Confenfus not
merely condemned the fentiments of other Churches
which differed from it \ But, it condemned their
fentiments
* Cafe of Subfcription, p. 178,
( '90 )
fentiments (and was on that account too rigorous)
in matters avowed on all fides to be indifferent^
non-effentialsy and impoffihle to he determined^ &c.
Matters, therefore, not of a nature or importance
fufficient to juftify fuch rigour, and fuch condemna^
tion of other Churches. — This it was, which dif-
pleafed the Prelates of the Church of England : This
it was they complained of, and which induced them
to be (as Mr. Chandler tells us) inftrumental in ab-
rogating the Suhfcription at Geneva. — But Mr.
Chandler had heard of an Argiimentum ad Homi-
nem, and Parallels, and was refolved to make ufe
of them whenever he thought they came in his way.
—The misfortune is, that his eq^ual reafon is lame,
and wants a leg : For, before he can prove what
he offers, to be an equal reafon -, he muft fhew,
that the matters in our Creeds and Articles, to
which fubfcription is required, are, like the mat-
ters in the Forjnula Confenfus, equally non-effentials,
hjipoffihle to he determined, and fuch as are avowed
on all fides to he indifferent, &c.— This it is to fet
up for a reafoner, without a proper flock.
Once more — " Can the Governors of the
Englifh Church complain with juftice of the ri-
gours of a pracfbice in other Proteflant Churches,
which they maintain themfelves in their own « V^
i. e. The Governors of the Engliflj Church cannot
complain with juflice of the rigours of other Pro-
teflant Churches in requiring fubfcription to mat-
ters impoffihle to he determined, non-effentials^ and
avowed on all fides to he indifferent, and which it
would be even fcandalous to fpeak to the people ahout
— Becaufe the Englifo Church requires fubfcription
to matters of a quite different nature, and therefore
is not guilty of the rigour of which fhe complained in
other Proteflant Churches. — This is rare logic ! to
which
« Cafe of Suhfcription, p. 178.
cc
( i9» )
which I really don't know what to fay, but that it
puts me in mind of the expeditious reafoners in the
Dunciad
And Demonftration thin, and Thefes thick.
And Major, Minor, and ConcJufion quick '
Upon the whole, this Speech of Mr. Turre-
tine, which Mr. Chandler has made fo much noife
with, turns out to be of no fervice to him ; and it
appears, cither that he did not at all underftand
the affair in the Speech he has tranflated, or that
he has, in his obfervations upon it, chofen to mif-
reprefent it.— The reader fees the whole of the
matter to have been, that, at Geneva they abo-
lilhed fubfcription to the Formula Confenfus, not
(as Mr. Chandler would reprefent it) becaufe they
difapproved, or condemned the pradice of re-
quiring fubfcription to explanatory Articles as un-
lawful or iniquitous in the general, in itfelf, or as
fuch ; but, becaufe the for?n there ufed was equi^
vocal, ^^%^ fnare to confcience \ and the ^^//<fn re-
quired to be fubfcribed were nonejjentials, impoffi.
hie to he detennined, avowed on all fides to he indiffe-
rent. Bagatelles, and about which it would be even
fcandalous to f peak to the people— AW which reafons
affed only and merely that particular fiihfiription -,
and conclude nothing concerning their opinion of
explanatory articles, or of requiring fubfcription
to them, in the general ^ or to fuch, againft which
nofi^ch ohje5fions he, as Mr. Turretine has advanced
againft the Formula Confenfus---Of this nothing ap-
pears throughout the whole fpeech.
If it fhould be afked, why, if they did not
difapprove of fjbfcription to explanatory articles
in it/elf, did they not continue to injoin fubfcrip-
tion, only changing the matters ?— The anfwer is
obvious.-— As the objedions were to the form of
the
( 192 )
the fubfcriptlon, and to the doBrines of the Formu-
la Confenfus\ if they had propoied.to injoin iub-
fcription (lill, it mull have been to other dodrines :
But This, they eafily foresaw, would not have
gone down, or met with luccefs. The fcheme
would then have appeared plainly to have been,
not fo much to have abohfned the fuhfcription^ as
the doLi'ineSy and to have lublii:uted others in
the room ot them. It was enough ro get over the
oppofition to the abolifhir.g the lubfcription to the
Formula Confenfus. it waseafier therefore, and the
fmoocher way, to drop, and not to infill on any
fuhfcript'wn at all. Whereas, it they had only pro-
pofed to lay afide one fubfcriptlon, and to eftablifli
another ; it would have met with greater oppofi-
tion, and probably they would have failed in the
fuccefs of thrir main fch: me. — The reafon why
they pleaded only for abolifbing the frefent fiih-
fcription to the Formula Conjcnfus^ without pro-
posing fubfcriptlon to any other Formula \ might be
the fame as perhaps it is, why Mr. Chandler and
his Brethren pl^rad only for abolifhing fubfcriptlon
to the explanatory articles of the Church of Eng-
land^ without infift ing on another to the AJfemhlfs
Catechifm^ or articles of their own drawing up :
And yet perhaps, if they could think fuch a thing
would go down, they might not difapprove of
fuch fubfcriptlon. But as they know, I fuppofe,
that this would be a vain attempt \ he plea is only
to abolifli ih^ prefent fuhfription — h will be time
enough to propofe another, when they have, by
degrees, filled up the preferments and emoluments
of the Church, and have the power in their hands :
For, if That were the cafe ; I am not quite fure,
that the difpute between us would not be the fame,
as Mr. Chandler reprefents Tiiat ot the Popilli and
Proteftant
* Cafe of Subfcription, p. 151.
( 193 )
Proteftant Clergy in France to have been ; " not
" whether the impofing power was right, but
" which of them Ihould exercife it ^"
If it be farther afked — why, if their objec-
tions were only to the do^rines^ did they fuffer
them to be dill the only do^rines taught^ and yet
aboli/h fuhfcription to them — Since This may feem to
Ihew that their objedions were rather to fubfcription
as fuch^ than to the doctrines? — f anfwer, that fince
Mn 'Turretine^ in the name of his party, declares
that " no' ill confequences couid^be drawn from
*' thefe dodrines ^ ; " This migh: be a reafon to
induce them to permit fuch dodbrines to be the only
doflrines taught at prefent, upon condition tharyi^^-
fcription to them might be aboJifhed ; rather than, by
endeavouring at too much at once^ the whole ihould
be fruftrated. Whether indeed it be confiftent to
fay, that no ill conjequences can he drawn from fuch
doctrines as it would be even fcandalous to J peak to the
people about ; T am no more accountable, ihan how
it was confiftent to fuffer them to be the only doc*
trine s taught^ as I obfervcd before. — Mr. ^urretine
fays, it was to preferve a " uniformity in the
** manner of preaching^" — ue, to preferve aa
uniformity in preaching non-eff-ntials^ matters indif-
ferent^ of no importance^ Bagatelles^ and fuch as it
would be even fcandalous to f peak to the people dhout.
To preferve fuch Hn uniformity of preachings one
would think not to be an end very confiftent with
the Charadler of thofe Generous Clergy I rhofe wor^
thy and virtuous Clergy I thofe happy Clergy I which
have received Mr. Chandler's congratulations — I
leave thefe things to be accounted for, by the ad-
mirers of this excellent fpeech of Mr, John Alfhonfo
Turretine,
Cc An d
« Mr, Turret tne'i Speech 5 in Cafe of Subfcrlption, p. 171.
^ Ibid. p. 162.
{ 194 )
And fo much for Mr. Chandler and his French
Manuscript *, of which, if ever he fhould (once in
ten years) think proper to write again upon this
fubj. 61 -, I would advife him to avoid giving the
mod diftant hint, that may recall it to the reader's
mind — For he has had fuch ill luck the firft time
he fet out with it, that it would not be advifable
for him to venture abroad with it again.
And now, upon an impartial review of this
fubjev^, my fentimentsare (incerely thefe.
I A M fully convinced, that the fcheme of giv-
ing an unlimited toleration to every Puhlic I'eacbery
to preach and propagate whatever dodbrines they
fhall pleafe to call Scripture-do5irine^ is inconfiftent
with all order and government^ fubverfive of all
eftablijhmentSy mud introduce confufion into the
Churchy and corrupt the purity of the Chrijiian
faith.
That there fhould be fome examination and
inquiry into the faith of the Candidates for the Mi--
nifirvy is agreed on both fides.
That thefe cannot, in the prefent (late of
things, be made to any fufficient purpofe, by the
ufe of the mere words of Scripture only — that, there-
fore, if an inquiry be made to any fufficient pur*
pofe^ it muft be explanatory — that, the affixing the
fenfe of Scripture^ muft, in this cafe, be left, in the
nature of things, to thofe whofe office and duty it
is to admit to, or reje6l from, the miniftry *, not
to every fingle perfon, as fuch ; but to the united
Council and determination of the Church ; who
may form, according to the beft of their judgment
and confcience, a ftandard for that purpofe — Thefe
points have, I hope, been made clearly evident to
the reafon of all unprejudiced perfons, in the courfe
of this debate.
I AM, neverthelefs, as much an advocate for
Chrijiian liberty^ for freedom of thought and inquiry ^
as
( 195 )
as any other can reafonably be ; and would oppofe,
as much as lies in my power, any attacks or /««
croachments upon them.— I have no attachment to
any particular number of Articles — I have no ve-
neration for the number thirty-nine ; nor do I think
there is any fpell, or fafcination in it — A review
of our prefent Articles^ by learned and judicious
perfons, properly appointed, I have no objedlion
to. If the fenfe of the Articles were diftindlly
determined, and the truth of them freely examin-
ed ; and if, in dodlrines (if there fhould appear
to be any fuch) which cannot be clearly proved to
be either fundamental^ ejfential^ or necejfary ; or,
where the truth fhall appear to be dubious, or can-
not clearly be decided ; it were propofed to leave,
avowedly, a greater latitude for difference of opni-
ens ; with fuch farther regulations concerning the
nature of the fubfcription, as to the learning, judg-
ment and charity of the Governors of the Church
Ihall appear wife and reafonable ; 1 fhould be far
from any oppofition to fuch a fcheme.
But, as to explanatory micks, or an explana^
tory inquiry, in the general \ I am ferioufly and
fincerely perfuaded, that fuch an explanatory tefb
of the qualifications of the Candidates for the Mi-
niftry, in the fundamental, eflential, and necef-
fary points of faith ; is abfolutely and indifpenfa-
bly neceflary, to the peace, union, and order of
the Church ; and to the prefervation of the unity,
and purity of the Chriftian Religion.
I HAVE thus gone through, what I under-
took, a full and particular reply to Mr. Chandler'^
Cafe of Subfcription ; fo far as any thing has been
advanced therein, in anfwer to the Church of Eng^
land vindicated — with what fuccefs, I (ball leave to
the determination of the impartial and judicious
reader — As Mr. Chandler has thought proper to
enter
( 196 )
enter into the controverfy, in defence of the Old
Whig ; and has taken upon him to ufe me with
very great freedom ; he muft excufe me, if, in
vindication of myfelf, I have treated his argu-
ments and exceptions, as they^ and the fiile and
manner of his performance, deferved.
FINIS.
ERRATA.
PA G E 26. line 28. After Church Governors.— .fl</<^—ta
make an explanatory Inquiry, or,
P. 36. I. 21. Fi^r—them r. him
P. 52, I. laji, and P. 53. 1. 1. /)^/^— them
P. 57. 1. 22. Dele them
P. 62. 1. 5. r. injoined
P. 72. 1. 35. r. genuin
P. 174. 1. 35. Tor found r, found.
BOOKS printed for W. Innys in
Pater-nofter-Row.
I. '^ I '■ H E Church of £;7^to^ vindicated, in
Jl^ requiring Subfcription from the Clergy
to the XXXIX Articles of Religion : in Remarks on
fome Weekly Papers-, entirled, The Old Whig,
or, Confident Proteftant, 8vo.
2. A View of the Controverfy, concerning the
Miraculous Powers which are fuppofed to have
fubfifted in the Chriflian Church, Irom the earlieft
Ages, through fevcal fucceffive Ce uuries ; as it
ftands, between the Introdutlory Difronrfe, to a
larger Work defigned hereaiter to be publiihed ;
and, Obfervarions on the IntroJudlory Difcourfe.
With occafional Remarks on otiier Writers in this
Controverfy, and a Poftfcript, cccafioned by Mr, •
Brooke's Defenfio Miraculorum^ i^c. 8vo.
ni^A
h
'^^ms.
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